Sexual Energy and Christ Consciousness

         

  1. Introduction
  2. What is Sexual Energy?
  3. Jesus and the Teaching of Higher Truths
  4. Sexual Energy and the New Testament
  5. Subtle Energies in the New Testament
  6. The Chakras in the New Testament
  7. The Wise Use of Sexual Energies
  8. The Birth of Christ Consciousness
  9. The Unwise Use of Sexual Energies – Part I
  10. The Unwise Use of Sexual Energies – Part II
  11. Attacks on the Light
  12. Beyond the  Biological
  13. A Spiritual Ethos of Sexual Energy
  14. Final Thoughts

 I.      Introduction

Sexual energy is the most powerful energy within us. It is often referred to as the “life force” because it is so powerful. Without this vital force we would be unable to live fully in the world and be effective agents of our destinies. Yet, Christianity throughout its long history has misunderstood sexual energy. The adverse consequences of this misunderstanding are hard to overstate. They have been vast not just for the lives of individual Christians but for all of Western culture, which has been shaped by the worldview, beliefs and doctrines of Christianity and the norms and values born from them. Christian spirituality has likewise been adversely affected in immeasurable ways by the failure of Christianity to properly understand sexual energy and its role in spiritual transformation, greatly hindering Christians in fulfillment of their needs and desires for a deeper spiritual life.

This article examines sexual energy within the context of New Testament texts that reveal the critical importance of sexual energy in the very thing that Jesus offered to the world: salvation. While the New Testament does not explicitly refer to sexual energy, certain New Testament passages, through symbol and metaphor, teach of sexual energy and its importance for spiritual transformation and, ultimately, for salvation. The interpretation of these canonical texts, which include parables and much of the Book of Revelation, as containing references to sexual energy opens us to the very real possibility that Jesus knew of the importance of sexual energy for higher spiritual attainment and that he taught this truth when he walked the earth and in his post-resurrection appearance to the apostle John recorded in the Book of Revelation.

What we find in these texts is that sexual energy is a spiritual force and that its proper understanding and use are crucial for the realization of the inner Christ revealed by Jesus to be the divine essence within all humankind. These texts further teach that this divine essence, our Christ consciousness, is the gateway to union with God, which Jesus taught to be the pinnacle of spiritual attainment and the culmination of the spiritual quest, and that sexual energy is one of the most powerful forces to help us consummate this divine union and to gain the freedom that it brings.

II.      What Is Sexual Energy?

         Sexual energy refers to the energies of the two lower chakras, or energy centers, commonly referred to as the root chakra and the seat of the soul chakra. The term chakra is derived from the Sanskrit cakra , meaning  wheel. The chakras, when open and flowing with energy, appear to persons who can see these energies as wheels or centers of light. The term chakra is commonly used to refer to the seven major energy centers within the energy body, one of several sheaths of subtle energies surrounding and interpenetrating the physical body. Taken together, these subtle energy bodies form an energetic field surrounding the physical body and are often described as the human aura. The energy body acts as an energetic template of the physical body; and, together with the other subtle energy bodies, it fills and animates the physical body with life-giving energies.

The Seven Major Chakras

The Seven Major Chakras

The seven major chakras are located in parts of the energy body corresponding in the physical body to the base of the spine (root chakra), below the navel (seat-of-the-soul chakra), solar plexus (solar plexus chakra), center of the chest close to the heart (heart chakra), middle of the forehead just above the eyes (third-eye or wisdom eye chakra), and crown of the head (crown chakra). Colors associated with each chakra in ascending order are red, orange, yellow, green, blue, indigo and violet.

The energies of the two lower chakras, as do all chakra energies, have many functions. A primary function of the two lower chakras is in their interplay with biological processes in sex and procreation. While most often associated with these aspects our lives, the energies of the lower chakras also play other very important roles. When used for non-sexual ends, they are powerful forces helping us to achieve goals and fulfill purposes in virtually all areas of our lives. So vital are these energies that in many ways they are among the most defining features of our lives and contribute in countless ways to making us who we are. For example, the word “charismatic”, which is derived from the French charis meaning grace, is often used to describe persons who have an abundance of sexual energy and use it to influence, consciously or unconsciously, others and the world around them. Sexual energy coupled with intent, often experienced as desire, increases the likelihood of a person realizing intended or desired goals on outer and inner levels.

Sexual energy, as one of the most powerful forces in our lives, can be used to achieve ends that are good or ends that are bad, ends that enhance and enlighten our lives and

So vital are these energies that in many ways they are among the most defining features of our lives and contribute in countless ways to making us who we are.

world or ends that diminish and destroy us and the world around us. Used properly, sexual energy can fill a person with light and help them to be more loving. Used improperly, sexual energies can render a person hostage to untoward intentions and desires harmful to themselves and others. It is a force so powerful that how we choose to relate to it shapes much of our lives on earth, as well as our destinies after we pass from this world into the beyond.

Hinduism and Buddhism, among the world’s great religions, have long known of the chakras and the power of their energies. With the advent of Eastern spirituality and practices, including yoga and Eastern forms of meditation, into the West, the importance of the chakras and other forms of subtle energies has become increasingly recognized by Western spiritual seekers. This knowledge is slowly transforming Western spirituality as a syncretism of Eastern and Western spirituality gradually evolves. Moreover, many people are increasingly looking to the chakras and subtle energies for a fuller understanding of physical and psychological health and illness. For example, physical illnesses will often manifest in the energy body before it becomes symptomatic in the physical body, suggesting that physical illness originates in weaknesses, imbalances or blockages in the energy body. Similarly, psychological conditions, like depression and anxiety, have energetic correlates in the energy body, as well as in other subtle bodies. As such, the energy field surrounding a depressed person will often have dark or discolored energies that carry a low vibration and that are not flowing, causing or contributing to a host of symptoms, such as lethargy and hopelessness, associated with depression.

III.        Sexual Energy and the New Testament

If sexual energies are so crucial for our spiritual lives, why are they not taught about or spoken of explicitly in the New Testament? And, even more so, if the attainment of higher spiritual consciousness is closely tied to sexual energies, why do the foundational documents of Christianity not candidly address this? There may be many reasons for the absence of explicit references to sexual energy in the New Testament, and we can only surmise as to what these reasons might be.

In many ancient traditions, the spiritual power of sexual energy was well known. In these traditions, the shaman/shamanness or priest/priestess who had mastered these energies was often the most revered and powerful person in the community and often held positions of great authority. However, these traditions often kept secret the knowledge of sexual energy and its power because of the potential for its misuse to Image of Rose in Bloomgain control over or to harm others. Like anything powerful, sexual energy brings with it the temptation to use it for personal gain. This is especially true for persons who are not spiritually developed or who have consciously chosen a path of darkness. When they discover the power of sexual energy, they often use it for purposes harmful to others and, ultimately, to themselves. For these reasons, knowledge of sexual energy and its power was often transmitted through secret teachings and initiations reserved for a select few, which may have been the case with Jesus and the teaching of higher truths to his inner circles of disciples.

Jewish tradition also may also have limited what Jesus could publicly teach about sexual energy. The spiritual role of sex and sexual energy was not discussed in Hebrew scripture. With some exceptions, notably in Proverbs and Song of Solomon, Old Testament references to sex are mostly prescriptions governing sexual behavior. Absent references in their sacred texts to sexual energy and its role in attaining higher spiritual states and a closer relationship with God, Jews of Jesus’ times would have found it difficult to grasp the spiritual nature of sexual energy and its higher purposes. They may even have rejected such teachings as inimical to their beliefs and traditions. Even today, it is very hard for many people to understand the higher purposes of sex and sexual energy.

IV.      Jesus and the Teaching of Higher Truths

          If Jesus taught higher truths, including truths related to sexual energy and its role in spiritual transformation, these teachings would most likely have been reserved for his more advanced disciples. In this regard, it is important to note that the gospels explicitly state that Jesus taught his more advanced disciples in ways different from those he used to teach the vast majority of the people who flocked to him, which the gospels call the multitudes. Thus, Mark 4:33-34 states: “And with many such parables He spoke the word to them (the multitudes) as they were able to hear it. But without a parable He did not speak to them. And when they (Jesus and his closest disciples) were alone, He explained all things to His disciples.”

The secret Teachings of JesusThe gospels likewise tell us that Jesus used the symbolism of parables to convey higher truths, presumably to those with a higher consciousness capable of grasping such truths. When his closest disciples are puzzled as to why Jesus used parables to teach the multitudes, he explains to them that they are able to comprehend truths that the multitudes are unable to understand: “And the disciples came and said to him, ‘Why do you speak to them (the multitudes) in parables?’ He answered and said to them, ‘Because it has been given to you to know the mysteries of the kingdom of heaven, but to them it has not been given.’” Mt 13:10-11. Jesus similarly clarifies to his inner circle: “To you it has been given to know the mystery of the kingdom of God; but to those who are outside, all things come in parables…” Mk 4:11.  These passages tell us not only that Jesus taught in more direct ways to his closest disciples but also that his teachings of the kingdom of God were higher truths that most of his followers could not grasp directly, thus necessitating his choice to teach them of the kingdom, the centerpiece of his life and mission, through the symbols and metaphors of parables.

Jesus further states that some higher truths are not meant for all people. In other words, some higher truths are meant to remain secret, presumably until people attain a higher level of consciousness at which they can grasp the truths and not misuse them. Referring to Isaiah 6:9, Jesus further explains to his disciples that he used parables so that the most of his listeners would not understand the deeper truths: “To you it has been given to know the mysteries of the kingdom of God, but to the rest it is given in parables, that ‘Seeing they may not see, and hearing they not understand.’” Lk 8:10. It appears that Jesus, like many spiritual masters, knew that higher spiritual truths require not only a higher spiritual consciousness in order to comprehend them but also a higher spiritual consciousness in order not to fall prey to the very real dangers of using the knowledge in ways harmful to themselves or others.

The gospels likewise tell us that Jesus used the symbolism of parables to convey higher truths, presumably to those with a higher consciousness capable of grasping such truths.

Jesus, moreover, continued to teach after his resurrection, and much of what he taught in post-resurrection appearances is not recorded in the New Testament or is recorded in highly symbolic language. The Gospel of Luke tells us that Jesus appeared to his disciples after his resurrection and taught them truths about the Scriptures: “He opened their understanding that they might comprehend the Scriptures.” Lk 24:45. But Luke is silent as to what these truths were that illuminated the disciples’ understanding allowing them to comprehend the Scriptures in a new light. In another post-resurrection appearance, Jesus unveiled to the apostle John extraordinary spiritual truths encoded in highly symbolic language. These truths have been passed down to us in the Book of Revelation, which states that the truths given were only for those “who have ears to hear.” Rev 2:7, 11, 17, 29; 3:6, 13, 22. Revelation, which became formally sanctioned by the Church when it was included in the official church canon, is replete with higher truths requiring a more developed consciousness to recognize and understand.

Non-canonical gospels also suggest that Jesus taught truths unrecorded in the New Testament. In the Gospel of Phillip, Jesus kisses Mary Magdalene on the lips, prompting Peter to protest that Jesus may have taught her truths not taught to other disciples. And, in the Gospel of Mary, Mary Magdalene teaches the apostles higher truths that Jesus taught to her but not to others.

Based on what the New Testament tells us, it is indisputable that Jesus taught higher truths to his inner circle of disciples and that he taught these truths during his lifetime and in post-resurrection appearances. We can also reasonably conclude that, if Jesus taught higher truths, they are important for understanding his life and mission. The New Testament, with some notable exceptions, such as the prologue to the Gospel of John, does not explicitly state what these higher truths are. Yet, we can discover at least some of these truths, actually very important ones, in certain New Testament passages when they are illuminated by an understanding of subtle energies and their role in spiritual transformation. Then we may find truths hidden in the foundational texts of Christianity, which have awaited a more enlightened consciousness to emerge in order to be recognized and known, not by a select few, but by all who aspire to transform themselves and the world.

V.        Subtle Energies in the New Testament

The New Testament refers to subtle energies in several passages, indicating that Jesus knew about these energies and their role in spiritual transformation and higher consciousness. These references, when properly understood, provide a more complete picture of Jesus and his mission, including his identity and the salvation he offered the world. Support for Jesus knowing about subtle energies is found in texts in which these energies are referred to in ways linking them to Jesus’ essence as a being of pure light and to his identity as the Messiah. Support is also found in gospel accounts of healings done by operation of these energies, as well as in the extraordinary revelations in the Book of Revelation about the chakras and their subtle energies.

The New Testament refers to subtle energies in several passages, indicating that Jesus knew about these energies and their role in spiritual transformation and higher consciousness.

 New Testament texts often refer to subtle energies as light, which they appear to be when they are vibrating at a high frequency. The Gospel of John opens with the revelation that Jesus is Light and that this Light is essential to all humankind, stating that Jesus “was the true Light which gives light to every man who comes into the world.” Jn 1:9. As we will see in other passages, the word ‘light’ in gospel verses is not used metaphorically, but describes something very real. The veracity of light becomes abundantly clear in Jesus’ transfiguration on Mt. Tabor (Mt 17:1-2), considered by many New Testament scholars to be one of the ‘high points’ of the gospels. In Jesus’ transfiguration, he unveils to three of his closest disciples his true nature as a being of light. We find nothing in the accounts of this extraordinary event that leads us to conclude that Peter, James, and John, the disciples who witnessed Jesus’ transfiguration, believed that the light they saw to be anything other than real.

Jesus' Transfiguration   on Mount Tabor

Jesus’ Transfiguration on Mount Tabor

Jesus’ transfiguration on Mt. Tabor is one of the most important of all New Testament apocalypses. The word apocalypse comes from the Greek apocalypsis meaning unveiling. The revelations of Jesus’ true nature as light, in the prologue to John and in his transfiguration, highlight the importance of subtle energies in understanding Jesus and his mission. In his transfiguration, Jesus unveiled not only the existence of subtle energies in the form of light, in what might be called his light body, but he also revealed their role in salvation. The centrality of light in the salvation Jesus offered the world can be fully understood when seen in the context of the passages leading up to the transfiguration. In these passages, Jesus reveals to his disciples that he is the Messiah, but not the kind they anticipated. He makes clear that he did not come to establish a religio-political kingdom, like that of David (Mt 16:13-28), but to proclaim a kingdom of a different sort, one to which all humankind is heir. And he disclosed the quintessential nature of this kingdom when he revealed himself as a being of pure light.

The light Jesus unveiled on Mount Tabor is essential for understanding ourselves and our rightful place in the world. As revealed in the prologue to the Gospel of John, we in our essence are light. And Jesus’ striking revelation of his light body, a body of subtle energies vibrating at a high frequency, the frequency of love, is critical to understanding what he meant by salvation. We will overcome darkness and evil and transform ourselves and our world only when we turn to the light and become, like Jesus, beings of light. Then, and only then, will we walk in the kingdom of God that Jesus proclaimed, a kingdom of pure light, Jesus did when he walked the earth. Salvation seen in this way may seem beyond our reach. Speaking of entering this kingdom, Jesus reassured his disciples: “With men this is impossible, but with God all things are possible.” Mt. 19:26.

As revealed in the prologue to the Gospel of John, we in our essence are light.

References to the subtle energies and their power to transform are also found in other gospel narratives. For example, when Jesus walks through a bustling crowd, a woman ill for many years touches the border of his garment and is immediately healed. Having felt energy leave him, Jesus asks: “Who touched me?” Lk 8:45. Peter responded that there were so many people thronged around him that it was impossible to know who had touched him. But Jesus, having felt a loss of energy, insisted: “Somebody touched Me, for I perceived power going out from Me.” Lk 8:46. This was not an isolated event but occurred frequently when people touched Jesus’ clothes: “And as many as touched his [garment] were made perfectly well.” Mt 14:36. The healing energies he carried in and around him—that he was and is—filled   the clothing he wore and could be transmitted to others by nothing more than a touch.

These gospel passages tell us that the energy field around Jesus consisting of subtle energies was perceived by others as light and had the power to heal. We will find, upon examining other gospel texts, that of singular importance among these subtle energies are the energies of the chakras. Once we understand that Jesus knew about subtle energies, including those of the chakras, and their role in spiritual transformation, we can begin to see in New Testament texts teachings about subtle energies and how we are called to use these energies to become, like Jesus, beings of light

VI.       The Chakras in the New Testament

The energies of the chakras are subtle energies, and the gospels tell us that Jesus knew about these energies. It therefore is hard not to conclude that Jesus understood the power of these energies and their role in attaining higher spiritual states. As the gospels tell us, Jesus used parables to teach higher truths, the truths being embedded in the symbolism of parables. As such, one way to discover what these higher truths are is to examine the deeper—and often hidden—meanings of parables, as well as of other passages in which Jesus speaks symbolically of higher truths. What we find in these texts is that Jesus did in fact teach about the chakras and the vital role of their energies for our spiritual transformation and salvation.

The Parable of the BridesmaidsThe Parable of the Bridesmaids can be reasonably interpreted as a teaching about the spiritual nature of the chakras and their role in attaining union with the Divine. In this parable, also known as the Parable of the Wise and Foolish Virgins, Jesus tells of ten virgins awaiting the arrival of the bridegroom. They have lamps and oil for the lamps. Five virgins use up their oil and ask the other virgins to share theirs. The latter refuse to do do, and the virgins without oil go in search of it. In their absence, the bridegroom arrives and the wedding feast begins. Upon returning, the five who went in search of oil were denied entry into the feast. This story is rich in symbolism about attaining higher spiritual states and, ultimately, the Divine Marriage. The lamps can be interpreted as representing the chakras, the oil the energy of the chakras, and the wedding feast union with God. The parable teaches “for those with ears to hear” that If we do not use wisely the energies of the chakras, we will be incapable of attaining union with God, the salvation Jesus offered our world.

The Book of Revelation also teaches of the chakras and reveals, through elaborate symbolism, the far-reaching consequences of the use and misuse of their energies. At its deepest levels, Revelation is a series of profound revelations on the chakras and how the use and misuse of their energies affects the destinies of every soul on this planet and the planet itself. It opens with Jesus appearing to John in the midst of seven golden lampstands. The lampstands can be interpreted to symbolize the chakras, just as do the lamps in the Parable of the Bridesmaids. Jesus also appears to John, as he did in the transfiguration, as a being of radiant light, unveiling in this pure light what awaits those who use wisely the energies of their chakras. As John recounts:

Then I turned to see the voice that spoke with me. And having turned I saw seven golden lampstands, and in the midst of the seven lampstands One like the Son of Man, clothed with a garment down to the feet and girded about the chest with a golden band. His head and His hair were white as snow, and His eyes like a flame of fire; His feet were like fine brass, as if refined in a furnace, and His voice as the sound of many waters; He had in His right hand seven stars, out of His mouth went a sharp two-edged sword, and His countenance was like the sun shining in its strength.” Rev 1:12-16.

We know that Revelation is encoded with deep truths expressed symbolically because Jesus clearly says that it is. He tells John that the seven lampstands and seven stars should not be taken literally. He is letting John—and us–know that he is speaking symbolically and that he is about to unveil truths yet unknown to the minds and hearts of many who desire a path out of darkness and into light. He tells John:

The mystery of the seven stars which you saw in My right hand, and the seven golden lampstands: The seven stars are the angels of the seven churches, and the seven lampstands which you saw are the seven churches.” Rev 1:20.

Having interpreted the seven stars as the angels of the seven churches and the seven lampstands as the seven churches, Jesus gives John messages relating to each of the churches. We know that Jesus is speaking symbolically in these messages, for after each message he repeats verbatim that only certain people will understand the deeper meaning of the messages: “He who has an ear, let him hear what the Spirit says to the churches.” Rev 2: 7, 11, 17, 29; 3: 6, 13, 22. Jesus might just as well have said, “Hey, everybody, I am giving you teachings encoded in symbolic language. So wake up and look for the deeper meanings!” Well, we see in the passages quoted above that is pretty much what he did, instructing John that the truths he was about to reveal would be understood only by those who can hear what the Spirit is saying, presumably those who are open to receiving and capable of  grasping higher spiritual truths.

The energies of the chakras are subtle energies, and the gospels tell us that Jesus knew about these energies.

If we ask regarding the lampstands, what are light, seven in nature, and critical for our spiritual well-being and higher spiritual attainment, it is hard to avoid the conclusion that Jesus is talking about the chakras.  And it is hard not to see that Jesus is revealing, in what John describes as lampstands, his seven major chakras fully open and transformed and their energies vibrating at a frequency of pure light. The image of Jesus appearing in Revelation as a being of pure light is stunning, both to our minds and our imaginations, as it must have been to countless Christians who over the millennia failed to grasp the import of what Jesus revealed to John.

While appearing to John with his seven major chakras fully open and shining with pure light, Jesus imparts a hugely important teaching on the chakras: He says the chakras, described by John as lampstands, are really churches. He is telling John–and us–that the chakras are churches within us. And he does not just reveal the existence of these inner churches, but makes known that what happens within them is critical for the spiritual well-being of each of us and, as revealed in later passages in which the chakras are referred to as bowls and seals, for the destiny of our planet. The depth and breadth of these revelations are nothing less than breath-taking.

The Seven Spirits  of God

The Seven Spirits
of God

Jesus is telling us that we carry within us powerful spiritual energies and that their use or misuse will define our legacy as spiritual beings and that of the earth itself. We are expressly told in Revelation, after John has received the messages and has had a direct encounter with the Divine (Rev 4:1-3), that the energies of the churches, or chakras, are not only spiritual but also divine, coming directly from God. Seeing before the throne of the Divine seven lamps, again representing the chakras, John identifies the lamps as “Spirits of God”: “And there were seven lamps of fire burning before the throne, which are the seven Spirits of God.” Rev 4:5.

Spiritual masters from Eastern spiritual traditions have recognized the deeper meaning of Revelation and have seen in Revelation that Jesus is revealing higher truths about the chakras. Paramahansa Yogananda (1893-1952), widely known for his classic account of his spiritual journey, The Autobiography of a Yogi, interpreted the seven churches and seven stars in Revelation as referring to the chakras. Commenting that the chakras were known not only in his tradition but also in Christian scripture, he wrote: “These seven spiritual centers are spoken of as chakras or lotuses in the Yoga scriptures of India, and as ‘the mystery of the seven stars’ and the ‘seven churches’ in the Christian Bible (Revelation 1:20).” (Wine of the Mystics: The Rubiyat of Omar Khayyam: A Spiritual Interpretation, pp. 87-88).

Elsewhere, he identified not only the seven stars and seven churches in Revelation as referring to the chakras, but also the seven angels and seven lampstands. He wrote:

“Jesus went very deep in teachings that appear on the surface to be simple—much deeper than most people understand. That he taught the entire yoga system, the scientific method of union with God, is evidenced in the Book of Revelation in the mystery of the seven stars and seven churches with their seven angels and seven golden candlesticks. God-realization is attained by opening the ‘seven seals’ of these centers of spiritual perception to attain mastery of all astral powers of life and death through which the soul ascends to liberation.” (The Second Coming of Christ, Vol. II, p. 1033)

The spiritual master, Swami Sri Yukteswar (1855-1936), also recognized in Revelation teachings about the chakras, their divine nature, and their role in attaining union with the Divine. Identifying the chakras as spiritual in nature, as did John in Revelation, he maintains that they are portals through which a spiritual aspirant passes from human to divine consciousness. Succinctly stating the critical role of the chakras for attaining union with the Divine, he wrote: “Through these seven centers or chakras the Ego or son of man passes toward Divinity.” (The Holy Science, p. 91).

It is clear from the Parable of the Bridesmaids and the Book of Revelation that Jesus is teaching that the wise use of the energies of our inner churches is of crucial importance for our spiritual well-being and transformation. If the energies of these churches, which are spiritual in nature and come from God, are decisive to our salvation, as Jesus appears to be telling us, we would be well-served in our spiritual quests to understand what are the wise and unwise uses of these energies. And, more specifically, what are the wise and unwise uses of the energies of the lower chakras, which play such an important role in sex and in our natures as sexual beings.

VII.      The Wise Use of Sexual Energy

What might be the wise or proper use of the energies of the chakras associated with sex and sexuality? The answer may be found in love-making and in its magical interplay of the energies of the lower chakras with those of the heart chakra. For many people, especially those in Western culture, the heart chakra is one of the most important pathways to union with the Divine. Actually, for many of us, the heart chakra is meant to be the royal road to the Divine, which is a principal reason why romantic love plays such a powerful role in Western culture and holds such a privileged place in the Western psyche. The energies of the two lower chakras, when joined with the energies of the heart chakra, have the potential–and are meant–to bring us into the Divine Marriage, with God as the ultimate love and the ultimate lover. And the merging of the energies of the lower chakras and those of the heart chakra happens most naturally in love-making.

For many people, especially those in Western culture, the heart chakra is one of the most important pathways to union with the Divine.

When two people are in love with each other, truly in love, their heart chakras are open to each other. One of the most defining features of falling in love is the opening of the heart chakra to the beloved. And it is the high vibration of energy flowing from the lovers’ heart chakras which imbues falling in love with its magical, and even intoxicating, quality. When lovers whose heart chakras are open make love, their sexual energies flow upward into their heart chakras and further open this center of spiritual energy and divine consciousness. When the sexual energies flow into the lovers’ heart chakras, which occurs most powerfully at the moment of orgasm, their heart chakras along with their entire energy fields expand, being filled with potent fusion of sexual energies of the lower chakras and the love energies of the heart chakra. The expansion of the heart chakra also clears it of energies not of love and light held there from past experiences when a lover’s heart has been wounded by rejection by a previous lover or by the loss of a deeply loved friend or family member. Unhealed wounds can come as early as infancy when a parent’s heart is not open to his or her child.

Couple with ChakrasThe more lovers open their hearts in love and love from the depths of their hearts, the more something extraordinary unfolds within them. They begin to move beyond the depths of their heart chakras and enter into what has been called the Hidden Chamber of the Heart. This term describes the “place” of pure light and love that lies within us, beyond the depths of our heart chakras. This pure light and love is our innermost essence, the Divine within us. Jesus revealed this essence in his transfiguration on Mount Tabor (Mt 17:1-2) and in his appearance to John in the opening verses of Revelation (Rev 1:12-18). And it was the One John encountered seated on a throne after he received the messages to the churches. Rev 4:1-6. It is the inner Christ unveiled by Jesus to be writ large upon all humankind.

Love-making, when done with the intent of opening the heart chakra more and loving more, is a path to becoming love and light and one with God. As love-making opens and expands the churches within us, it brings us closer to God as we are transformed in love and live at love’s higher vibration. And, at its highest expressions, love-making can lift us into oneness with God. Union with God is to enter into the kingdom of God, which

Love-making, when done with the intent of opening the heart chakra more and loving more, is a path to becoming love and light and one with God.

is to become pure light. When we understand and live love-making not only on a physical level but also spiritually, it becomes a sacred act: the experience of spiritual energies flowing from centers of divine consciousness having the power to transform us, our lives and our world. Love-making then becomes nothing less than an initiation into Divine Love, as we pass beyond the depths of our heart chakras into the Hidden Chamber of the Heart, where we encounter God in love with us. And as the churches within us vibrate with Divine Light, as did those of Jesus when he appeared to John, we bring holiness to ourselves and our world, for holiness, at its highest expression, is to be filled with light.

The wise use of sexual energies, we can now see, is their use in ways that make us more loving and bring us closer to the fulfillment of our longing to become one with God. It is only in love and with love, and the joy that love brings, that we can ensure that the subtle energies of the lower chakras, along with those of the heart chakra, will bring us into the wedding feast, where we will enter into what Jesus proclaimed as the kingdom of God. And, like the virgins who used wisely their oil, we too will be virgin lovers, which is to love with a pure heart. And the more we encounter the mysteries of love dwelling deep within our heart chakras, the more we will know that the history of how we have used our sexual energies will be one of the most distinguishing narratives of our lives. (Further discussion of the heart chakra and the kingdom of God can be found in the article The Heart Chakra and the Kingdom of God @ www.christianityandthechakras.com.)

VIII.   The Birth of the Inner Christ

          Paramount to Jesus’ life and mission was his revelation of his divine essence of Light and Love, his Christ nature, which he unveiled on Mount Tabor and to John in Revelation. Jesus was making known that his essence of pure light, his Christ nature, is the innermost truth of all humankind. It is who Jesus was and is and who we are in our innermost depths. It is Jesus’ divine nature and our divine nature. Teaching and showing us how to realize our divine natures is the salvation Jesus offered to the world. It is in realizing who we truly are, in union with the inner Christ, that we will attain freedom from darkness and evil and the path to oneness with God. It is the same oneness with God which Jesus lived when he walked the earth and which he has offered to all who would follow his way of love

Two salient features of the birth of the inner Christ are ecstatic absorption in the Divine and selfless love transcending the bounds of the ego.

To know who Jesus truly is, then, is to know Jesus as the Christ, the essence of Divine Love. It is also to know the Christ, the essence of Divine Love, within us, which is our true identity as children of the Light. The more our heart chakras are filled with love’s high vibration of energy, the more we open to the Hidden Chamber of the Heart, where we encounter our divine essence, our Christ nature. It is then that we merge with the pure Light and Love of the inner Christ, which brings us into union with the much greater Light and Love of God. Jesus thus tells us that when we realize the Christ within us, we will be one with him and with God: “At that day you will know that I am in My Father, and you in Me, and I in you.” Jn 14:20.

The birth of the inner Christ, the divine child, comes when we begin to know through direct experience our essence of Light and Love. When lovers’ heart chakras are open, as we have seen, the sexual energies aroused in love-making fill the lovers and flow into their heart chakras, expanding love’s energy within this inner church and throughout their energy fields. Love-making thus holds the potential to be one of the most powerful ways to transform ourselves into the pure love of Christ. It can bring about—and is meant to bring about—a spiritual awakening and transformation, especially when lovers have the intent to love and to become love, which is the higher purpose of committed relationships and marriages. As lovers reach a higher vibration of energy in their love-making and as they learn to maintain this higher vibration in their daily lives, the energy of love will grow within them. If they are able to give themselves fully to love, as Jesus urges (Mt 22: 36-39), Christ consciousness will be born out the depths of their heart chakras. And, as Jesus declared, out of their hearts will flow rivers of living water. Jn 7:38.                                                          

And as the churches within us vibrate with Divine Light, as did those of Jesus when he appeared to John, we bring holiness to ourselves and our world, for holiness is, at its highest expression, to be filled with light.

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Two salient features of the birth of the inner Christ are ecstatic absorption in the Divine and selfless love transcending the bounds of the ego. In love-making, we begin to experience, albeit initially in small measure, these states of ecstasy that take us beyond the constraints and limitations of our fear-based egos. These ecstatic states are but precursors to the much greater joy and fulfillment awaiting us when we become one with God. Thus, when we weave together love-making with other spiritual practices, such as prayer, meditation, visualization and selfless service, our love-making takes on a wondrous and hallowed place in our journeys to God.

 IX.    The Unwise Use of Sexual Energy – Part I

           The subject of sexual energy is vast, and no discussion of it will exhaust the many facets of this titanic force. Just as we must enter into the depths of the heart chakra and its purity of love to truly know love’s magic, we must come to know intimately sexual energy and its power to transform us in fundamental ways in order to truly understand the prolific role it can play in our lives. Because sexual energy is so powerful and holds many secrets, those who dare to explore the deeper mysteries of love-making will be well-served to know not only the wise use of sexual energies but also the perils and pitfalls of their misuse. In this sense, the importance of wisely using sexual energies can be better understood when standing in relief against their misuses and the consequences flowing from them.

This section and the following address some of the more common misuses of sexual energies. We will look at how these misuses can imperil the unfolding of the light within us and jeopardize the attainment of the freedom to which most of us aspire in the depths of our souls. The discussion will be informed by Jesus’ warnings of the dangers arising from misuse of the energies of the chakras, including those associated with sex, in the Parable of the Bridesmaids and in the Revelation to John, and the truths that these teachings reveal about spiritual transformation and salvation.

The energies of the lower chakras have many vital functions. For example, the root chakra, the lowest of the seven major chakras, is essential for being grounded in the world, defending oneself when needed, fueling one’s efforts to attain goals in life, and, of course, procreation. These uses of sexual energies serving survival and success in the world are deeply interwoven with biological processes. Science has learned much about the physical body but little about subtle energies and their interactions with the physical body. Subtle energies and how they affect biological processes is an exciting new frontier awaiting Western science and medicine. Knowledge of the relationship between subtle energies and the physical body, which forms the basis of many traditional healing practices, can potentially revolutionize Western medicine and its understanding of health and illness.

The subtle energies of the chakras being, in essence, spiritual, the effects of these energies are not limited to the physical, but have higher purposes related to our natures as spiritual beings. In love-making, as we have seen, the energies of the lower chakras have a special spiritual role. They expand and deepen the lovers’ heart chakras and cleanse and clear them, lifting the lovers to a higher vibration of energy and initiating them into Divine Love dwelling beyond the depths of their heart chakras. Love-making, envisioned in this way, is an avenue to awaken lovers spiritually and to bring them into states of higher consciousness.

Apocalyptic Light 10But the opposite also holds true. When we misuse our sexual energies and the misuse becomes a pattern in our lives, we create within ourselves a low vibration of energy, which lowers the vibration of the energy field around us. A low vibration of energy surrounding and interpenetrating our physical bodies will hold us at a low level of consciousness, for levels of consciousness are largely determined by the quality of the energies we carry. Sexual intimacy at a diminished level of consciousness will be experienced primarily as a physical act in pursuit of physical excitation and pleasure. Sexual intimacy experienced predominantly in this way hinders us from coming to know the fullness of ourselves as sexual beings and the power of our sexual energies to bring us into higher spiritual states.

Hence, if we misuse our sexual energies, we consign ourselves to lives bound by the many limitations that come from living at a low level of consciousness. Most people simply do not know the many adverse and even harmful effects that come from misusing sexual energies. They have never been taught. Knowing the harm we may do to ourselves and others when we misuse sexual energies may help us make informed and hopefully wise choices, especially when we come to see clearly the repercussions of the misuse of sexual energies on myriad aspects our lives, including the spiritual.

The subtle energies of the chakras being, in essence, spiritual, the effects of these energies are not limited to the physical, but have higher purposes related to our natures as spiritual beings.

One of the most common misuses of sexual energy is loveless sex, which occurs when we have sex when our heart chakra is closed. For some people whose heart chakras are closed, sexual intimacy with a partner who is desired and respected in a committed relationship will spark the opening of their closed heart chakra. But when the heart chakra is closed and love is absent, the sexual encounter almost invariably does not rise to the level of love-making, being consummated at best as an act of physical pleasure. Sexual intimacy at this level may bring physical gratification, but falls far short of the much greater pleasures experienced when lovers’ heart chakras are open. When their heart chakras are open, lovers experience the physical pleasure of sexual intimacy, but also the much greater joy of love-making on energetic and spiritual levels, which in their higher expressions border on bliss.

Loveless sex also impedes the flow of energies of the lower chakras. If the heart chakra is closed, sexual energies do not flow into it. Instead, they remain stuck or blocked in and around the lower chakras, encumbering or obstructing altogether the healthy flow of these vital energies. Blocked and stuck energies harm us spiritually because their low vibration entraps us at a low level of consciousness, where we remain estranged from the higher energy of love and the exalted, and even magical, feelings that come alive within us as love vibrates throughout our energy field. Blocked and stuck energies also can harm our physical and psychological health. Physical and psychological well-being depends in large measure on our subtle energies flowing and vibrating at high levels. Many maladies of mind and body are caused by subtle energies that are blocked and vibrating at low levels.

Loveless sex is also detrimental in that it dissipates our sexual energies, which are our life force. When love is absent, sexual energies are released but do not transform. They do not flow into the heart chakra and, joined with the energy of love, expand the heart chakra and the energy field. Instead, the release of sexual energies sans an open heart weakens us, as our life force is spent in spiritually sterile acts. Instead of enhancing and transforming in life-giving ways, loveless sex diminishes us on all levels: physical, psychological, energetic, and spiritual. It becomes difficult to come into states of higher consciousness when we are lessened in all these ways. On a more sinister note, loveless sex opens a person to having subtle energies taken from them. Unfortunately, predatory men and women can use sex to access others energetically and rob them of energy. Some people will feel a depletion or loss of energy in loveless sex and conclude, wisely, that it is not for them.

One of the most common misuses of sexual energy is loveless sex, which occurs when we have sex when our heart chakra is closed.

Loveless sex also entails exchanges of energies that leave each partner carrying the other’s energies. Exchanges of energies are natural in sexual encounters. When love is absent, though, the energies transferred between partners are not transformed. What then follows is that each partner ends up carrying the other’s untransformed energies. A partner’s energies may be of a low vibration and even dark, which is not unusual because most people do not live at high vibrations of energy or consciousness. Consequently, partners engaging in loveless sex can easily take on each other’s low and sometimes dark energies, whether they are aware of it or not, with little chance of these energies being transformed into energies of a higher vibration, which is what love would do.

In contrast, when lovers’ heart chakras are open, they exchange energies, but what happens in the exchanges is different. Exchanges of energies are part and parcel of lovers’ commitment to each other. But, unlike in loveless sex, lovers’ sexual energies flow naturally into their open heart chakras, a flow that can be enhanced by the lovers consciously directing sexual energies into their heart chakras. These energies merged with the energies of the heart chakra have the power to transform low or dark energies that may have been exchanged during love-making. So, in a committed relationship, lovers will exchange subtle energies, including those that may be of a lower vibration and even dark. But, distinct from loveless sex, as the lovers’ heart chakras open more and more in their love-making, as well as through other spiritual practices (such as meditation and visualization), the higher vibration of love flowing from their heart chakras, over time, will cleanse the lovers of low or dark energies. Thus, amidst the pleasures of their love-making, lovers can transform energies that are not of light and love, aiding each other in this most important task in their journeys to God.

The problems coming from taking on another’s energies during loveless sex become compounded when a person has multiple sexual partners. A person having several sexual partners takes on energies from each partner. Unbeknownst to most people, a sexual partner’s energies remain in one’s energy field long after sex is over and, in some cases, for a lifetime. Consequently, energies taken on during sex keep us tied to the person whose energies we carry. Even a casual sexual encounter may create energetic ties that bind for a long time and, possibly, for the duration of our lives. Carrying the untransformed energies of multiple partners can, in addition to lowering our energy and consciousness, create in us a diminished sense of self. Our sense of self, unique to each of us, is determined, in large measure, by the quality and nature of the subtle energies we carry, which in turn greatly influence the course of our lives. Carrying many partners’ energies, especially those that are low or dark, can cause us to lose our sense of self and lead us astray as to the distinctive purpose and path in life unique to us.

X.        Unwise Use of Sexual Energies – Part II

Another misuse of sexual energies is to repress them. This may happen when we are taught that sex is only for limited purposes, such as procreation or the sexual satisfaction of one’s partner out of a sense of conjugal duty. Sex for other purposes is then proscribed as off limits and even deviant. Sexual energies may also be repressed when we are taught that sex is somehow inimical to our spiritual natures. Such misguided beliefs are often found in religious teachings born out of fear of sexual energies and their power. Such errant tenets create an unnatural split between a person’s religious values and her innate desire for the joyful and even ecstatic experiences of love-making. Well-intended persons with religious sensibilities may sacrifice the fullness of their sexual lives to the mistaken belief that “overcoming” the desire for the joy and ecstasy of love-making will bring them closer to fulfilling their religious aspirations.

Jesus alludes to the repression of subtle energies in the Parable of the Talents (Mt 25:14-30), another teaching shedding light on the use and misuse of subtle energies. Jesus opens the parable by saying that it is a teaching on the very thing that sits at the Parable of the Talentsheart of his mission: the kingdom of heaven. Mt 25:14. He then tells of a master about to travel to a far country. The master gives to a servant five talents, to another servant two talents, and to a third servant one talent. While he is away, the servant with five talents uses them to earn five more, and the servant with two talents uses them to earn two more. Upon the master’s return, these two servants deliver to him the talents he gave them plus those they earned. He praises them profusely, saying: “Well done good and faithful servants; you have been faithful over a few things, I will make you ruler over many things. Enter into the joy of your Lord.” Mt 25: 21, 23 (emphasis added).

But the master harshly rebukes the servant given one talent, who tells the master he did not earn more talents because he was afraid and hid his talent. The master rejects the servant’s excuse, vilifying him as wicked and lazy. The master then takes the one talent from the hapless servant and gives it to the servant with ten talents, saying: “For to everyone who has, more will be given, and he will have abundance; but from him who does not have, even what he has will be taken away.” Mt 25:29.

At first blush, this parable, like the Parable of the Bridesmaids, appears to a have a distinctly unchristian message. Instead of forgiveness and understanding, the servant given one talent is harshly judged and, like the foolish virgins, is “cast into darkness…where there will be weeping and gnashing of teeth.” Mt 25:30. We might ask why the servant is not forgiven: “Then Peter came to Him and said, ‘Lord, how often shall my brother sin against me, and I forgive him? Up to seven times?’ Jesus said to him, ‘I do not say to you, up to seven times, but up to seventy times seven.’” Mt 18: 21-22. We may also wonder why the servant’s transgression is so grave in the eyes of the master. After all, the servant did not squander the talent but returned it to his master.

Another misuse of sexual energies is to repress them.

When we understand the talents to represent the energies that God has given us, in the measure corresponding to each of us, we can see that Jesus is teaching about our subtle energies, which are an important part of our spiritual patrimony from God. Persons who are blessed with an abundance of energy are called to use it to create more energy. Energy bequeathed by God is a form of light, and light begets light. When we fail to use our energies of light to create more light in ourselves, in others and in our world, we fail to do God’s work. We do not transform ourselves and the world into God’s image, which is Light. Thus, the servant who hid his talent and failed to use it to create more is like those persons who repress their sexual energies and fail to use these powerful spiritual forces to create more light and love in themselves and the world. It takes wisdom and courage to live fully one’s sexual energies in enlightened and loving ways and not to be remiss in the use of this divine gift as was the servant who buried the single talent given him. And, as Jesus said, the deeper meaning of the parable is about the kingdom of heaven, again linking attainment of the kingdom to how we choose to use our subtle energies.

When we misuse sexual energies, in whatever form it may take, we forfeit the bounty and beauty these energies are meant to bring to us. We diminish ourselves spiritually, weaken ourselves physically and psychologically, and undermine our efforts to attain higher spiritual states. Deprived of these vital forces, we cannot sustain ourselves and others at high vibrations of energy and levels of consciousness. Ultimately, misuse of our sexual energies imperils the realization of our highest purpose: union with the Divine. We become, instead, imprisoned in low vibrations of energy and low, and sometimes dark, levels of consciousness. These states may feel normal for many people because they do not know anything different.

Misuse of sexual energies has untoward consequences not only for us as individuals but for our all humankind and even for the destiny of our planet. Like us, the earth is an energetic being, and its energies interact with ours on many levels.  The misuse of subtle energies lowers the vibration of the planet, which then cannot support us as a life-giving being coexisting with us in a beautifully choreographed and interdependent relationship. The Book of Revelation, in passages relating to the seven seals and seven bowls, speaks of how the impact of the misuse of the energies of the chakras is not limited to us individually but affects all humankind and even the planet upon which we depend for our survival.

XI.       Attacks on the Light

          Misuse of sexual energy reaches a level of malevolence when sex is coerced or forced in acts of sexual abuse and rape. These egregious violations of another person, especially when the victims are children, have devastating effects, and the wounds inflicted are hard to heal. The violated person is often left with a deeply impaired relationship with their body and sex, making it difficult for them to later experience the fullness of love-making. Persons who have been violated sexually often end up fearing or being repulsed by sex or having sex in ways in which they are closed off emotionally and energetically. This greatly harms, and may destroy altogether, a person’s ability to experience sexual intimacy as an act of love and as a path to attaining higher spiritual states.

Misuse of sexual energy reaches a level of malevolence when sex is coerced or forced in acts of sexual abuse and rape.

When we recognize the great potential for spiritual transformation that lies in our sexual energies, we can see that sexually violating another person is an attack on the person’s light. We are spiritual beings meant to carry light and love and to become light and love. Violating others sexually diminishes their light and damages their capacity to love, inflicting harm in the very areas of their lives meant to be among the most vibrant and beautiful pathways to grow in light and love. Sexual violations often keep violated persons trapped in darkness, in the form of fears, anger and depression, which can persist throughout their lives. As such, sexual violations are not just attacks on the light but transgressions in service of the darkness.

The promotion of the misuse of the body and sexual energy in popular culture also serves the ends of darkness. Pornography is a rape not of the body, but of the soul, especially the souls of innocent children who are indoctrinated with false and misleading notions about their bodies and sex at formative stages of their lives. Many young people are initiated into what might be considered the cult of loveless sex before they have had the opportunity to learn of the beauty and higher spiritual purposes of love-making. Before reaching adulthood, they often are handicapped emotionally and psychologically by having fallen unwittingly under the seductive spell of loveless sex promoted in many forms of contemporary media. They are beguiled into approaching sex primarily as physical gratification and misled into believing that sex without commitment or with multiple sexual partners is harmless.

Pornography is a rape not of the body, but of the soul, especially the souls of innocent children who are indoctrinated with false and misleading notions about their bodies and sex at formative stages of their lives.

Most people are unknowing about the perils of the misuses of the body and sexual energy, including how they can diminish the light and love within them. After all, most people are not taught that, in their essence, they are light and that their deeper longings will be fulfilled not through physical pleasure, but by coming to know their inner essence of light and living it in love, as did Jesus when he walked the earth. Sex and sexual energies are integral us as spiritual beings. Children at appropriate ages can and should be taught about the specialness of their bodies and the spiritual energies of the churches that they carry within them. When children come to know the spiritual life within them and its wondrous possibilities, they will be more likely, as they grow older, to approach sex in ways that do not harm themselves or others.

(For a discussion of light and darkness in Jesus’ teachings, see The Apocalypse of Light in the New Testament at www.christianityandthechakras.com.)

XII.      Beyond the Biological

           The energies of the chakras, we are told in Christian Scripture and the teachings of Eastern spiritual masters, are spiritual and come from God. John in Revelation describes them as “the Spirits of God”, Paramahansa Yogananda characterizes them as spiritual, and Swami Yuktewar says they carry divine consciousness. As such, the energies of the chakras are indispensable to our identities as spiritual beings. They also set us apart from other creatures in the natural world. Paramahansa Yogananda points out this truth when he writes: “Man’s body, unique among all creatures, possesses spiritual cerebrospinal centers of divine consciousness in which the descended Spirit is templed.” (The Second Coming of Christ, Vol I, p. 109).

Sexual energy and SunsetWhile animals have subtle energies as do humans, animals do not have the system of chakras identified by Parahamansa Yogananda as unique to humans. In other words, while we share much with other mammals, we are fundamentally different from then in that we are endowed with spiritual energies that other mammals are not. Human sexuality, then, can never be understood to be on par with sex in the animal world, because sex in the animal kingdom does not involve chakras and their spiritual energies. Thus, sex for humans, far more than what it is for animals, is not meant to be a carnal act in pursuit of physical pleasure. And, unlike in the animal world, the purposes of sex in the human sphere reach far beyond procreation and the survival of the species.

XIII.     A Spiritual Ethos of Sexual Energy

          Jesus taught that we can use the energies of the chakras properly or improperly. He also instructed that we will live with the effects, for good or bad, arising from our choices as to how we use these energies. If the use or misuse of the energies of the chakras has major consequences for us spiritually, as the gospels teach, it would follow that persons on a spiritual path would want to use these energies in ways that would further then in the fulfillment of their highest spiritual aspirations. Such normative considerations would provide insight and understanding that would help persons make the best choices as to their use of the energies of all the chakras, including those of the two lower chakras.

Such an ethos, informed by knowledge of the subtle energies of the chakras and their divine nature, would differs from the moral strictures governing sex and sexual behavior that official Christendom has prescribed, and often enforced, throughout much of its history. Such a new ethos would guide spiritual seekers to use their energies, including sexual energies, in ways they deem congruent with their natures as spiritual beings and their higher spiritual aspirations.

One standard arising from such an ethos, and perhaps the most important, would be to use our sexual energies in the service of love. Such a standard, in most instances, Violet Light 4would translate into being sexually intimate only with a partner who is loved in a committed relationship. This special bond between lovers would create the conditions for their sexual energies to come alive during love-making and flow into their heart chakras, creating in them more light and giving birth in them to a greater capacity to love. And the more they love and become filled with the energy of love, the closer they will come to God, the source of all love.

Such a spiritual ethos of sexual energy would join our desire for sexual fulfillment and our longing for oneness with God, redeeming our sexual energies for the pursuit of the higher purposes they are meant to help us fulfill. We will then no longer carry a split between sexual desires and spiritual longings, as we find in Jesus’ teachings the union of the two.

XIV.     Final Thoughts

Knowledge of the chakras makes possible for us to see New Testament texts in a new light in which we come to know higher truths taught by Jesus. These truths have the potential to transform Christian spirituality. They allows us to see that Jesus taught about the energy centers known as chakras, including those associated with sex, and their unique role in spiritual transformation. Spiritual in nature, the energies of these churches have the power to transform us spiritually, lifting us into a higher spiritual states and bringing us into union with our divine natures and with God. As we open the chakras in love, especially the heart chakra, their energies will blossom within us, filling us with their light. And the more we are filled with their light, including the light that comes alive in us during love-making, the closer we will come to knowing our divine essence and becoming one with God. Then we will come to know in its fullness the gift of salvation that Jesus offered, in his life and in his teachings, to us and our world.

The Heart Chakra and the Kingdom of God

                                                  Table of Contents

                                      I.       Introduction
                                     II.       Chakras East and West
                                    III.      The Heart Chakra
                                    IV.      The Chakras in the New Testament
                                     V.       Biblical Meanings of Heart
                                    VI.      Jesus’ Teachings on the Heart Chakra
                                   VII.      The Kingdom of God
                                  VIII.       Parables of the Kingdom
                                    IX.       Entering the Kingdom
                                     X.       Conclusion
                                               Epilogue

(Biblical references are to the Revised King James Version unless otherwise indicated.)

I.  Introduction

The kingdom of God was of singular importance in Jesus’ teachings and mission. He initiated his public ministry preaching the kingdom of God and proclaiming it was at hand (Mk 1:14-15), and it remained foremost throughout his public ministry: “He went through every city and village, preaching and bringing the glad tidings of the kingdom of God.” Lk 8:1. It was of such overriding significance to all that Jesus was about that he urged his disciples: “But seek first the kingdom of God” (Mt 6:33), while he instructed in the Lord’s prayer, the only prayer he taught that is recorded in the gospels, that we pray to God that “Your kingdom come.” Mt 6:10. And it was among Jesus’ most precious gifts to his disciples: “I bestow upon you a kingdom, just as my Father bestowed one upon me.” Lk 22:29.

The kingdom of God, referred to in the Gospel of Matthew as the Kingdom of Heaven, was clearly fundamental to Jesus’ teachings and mission. As stated in The Dictionary of Biblical Imagery:

“The kingdom of God is a governing motif of the NT, with the term itself appearing well over a hundred times. It is particularly prominent in the Synoptic Gospels, where it serves as a leading image of Jesus’ mission.” (pp. 478-479)

Despite the importance of the kingdom of God in the gospels, its meaning is, at best, opaque. The gospels do not state explicitly what the kingdom of God is or, for that matter, where it is. Likewise, they are not altogether clear on its attainment—how we are to enter the kingdom. Consequently, Christian thinkers over the past two millennia have ascribed different meanings to the kingdom of God. These different interpretations have left the Christian world with diverse understandings of some of Jesus’ most basic teachings, including what he meant by the kingdom of God, how it can be attained, and even the meaning of salvation, which in Jesus’ teachings is closely related to the kingdom of God.

imagesMany Jews of Jesus’ time lived with the expectation of a messiah who would establish an earthly kingdom that would restore the glory of King David’s kingdom. The gospels make clear that the establishment of an earthly kingdom was not Jesus’ purpose (e.g., Jn 18:36). Many Christians over the centuries came to believe that the kingdom of God would be attained after death by persons who had lived a virtuous life based on gospel precepts. This interpretation finds little support in the New Testament. For example, Paul did not understand the kingdom to be attained when the soul left the body after death. Instead, he wrote of putting on the incorruptible or spiritual body when we are transformed in Christ. 1 Cor 15, 2 Cor 5, Col 3. If what Jesus proclaimed was neither an earthly kingdom nor a place where virtuous souls go after death, what is the kingdom he proclaimed and how is it be attained?

The kingdom of God was of singular importance in Jesus’ ministry. He initiated his ministry preaching the kingdom of God and proclaiming it was at hand.

 A clearer conception of the kingdom of God and one that provides new insight into these age-old questions may be found in New Testament texts that, arguably, have not been correctly understood for the past two thousand years. These texts contain Jesus’ teachings on the chakras and, especially, the heart chakra. These teachings, woven together with Jesus’ other teachings, offer a more translucent and richer understanding of what he taught as the kingdom of God, the path to its attainment, and the nexus between the kingdom of God and salvation, issues as critical today as they were when Jesus walked the earth.

                                                II.  Chakras East and West

The chakras are subtle energy centers located in what is known as the energy body, a sheath of subtle energy surrounding and interpenetrating the physical body. There are seven major chakras in seven places in the energy body coinciding in the physical body from the base of the spine to the crown of the head. Eastern spiritual traditions, such as Hinduism and Buddhism, have long known about chakras and their significance for understanding human nature and for spiritual growth and transformation.

With the advent of Eastern spirituality into the West over the past 150 years, the chakras and the role they play in spiritual growth and transformation have become increasingly embraced by Western spiritual seekers.

 With the advent of Eastern spirituality into the West over the past 150 years, the chakras and the role they play in spiritual growth and transformation have become increasingly embraced by Western spiritual seekersThis is because the chakras and their subtle energies provide a more comprehensive and deeper understanding not only of our humanness but also of fundamental processes that lie at the heart of spiritual transformation. Indeed, as Eastern spiritual traditions have long recognized, the spiritual quest must perforce take into account the chakras because their energies are deeply woven into our essence as spiritual beings.

The importance of the chakras, though, is not confined to the spiritual. Recognition of the role the chakras and their energies play in other areas of our lives is also emerging in Western thought. For example, the chakras and their energies offer a broader understanding of physical and psychological illness and well-being. Persons who see subtle energies often see a condition such as cancer first appearing in a person’s chakras and subtle energies before it manifests as a disease in the physical body. Similarly, psychological conditions such as anxiety and depression have energetic counterparts in a person’s chakras and energy field.

The Seven Major Chakras

The Seven Major Chakras

Our physical bodies are deeply attuned with and sensitive to the subtle energies surrounding and interpenetrating them, while the mind can best be understood as a non-local energy field interacting in multiple nuanced ways with the chakras and other forms of subtle energy. Knowledge of the chakras, their energies and the effects they have on the mind and body greatly enhances our understanding of physical and psychological healing. While Western medicine and psychology are yet to recognize the chakras and subtle energies as essential to understanding human nature, many people have done so on their own as they seek to understand more fully the energetic foundations of health and healing.

Despite the important role the chakras have in many aspects of our lives, no major theory of personality in Western thought incorporates them or their subtle energies. Yet, a theory of personality that recognizes the chakras and their energies provides a more comprehensive understanding of who are as both physical and spiritual beings, as well as of the vital relationship of body, mind and spirit. Such an understanding would alter in fundamental ways current theories of personality as it illuminates the chakras and their energies as essential features of our humanness and the multiple ways they affect us physically, emotionally, mentally and spiritually. A theory of personality embracing the chakras and their energies has far-reaching implications for virtually every field of human endeavor, including education, psychology, medicine, and religion. Such a theory would mark a steep paradigm shift in understanding human personality, holding as it would that the chakras and their subtle energies are crucial to understanding how we think, perceive, feel and act—which is, after all, what personality is all about.

The chakras pose profoundly important questions about the relationship between the human body and subtle energies.

 The chakras pose profoundly important questions about the relationship between the human body and subtle energies.Answers to these questions will challenge many conventional ways of thinking, especially when we consider that the chakras and their energies do not depend on the physical body for their existence. Rather, the physical body depends on the chakras and other subtle energies, which form the energetic template of the physical body, for its existence. What’s more, the chakras and their energies continue to exist after we die, remaining a part of us and our spiritual identities as we continue our journeys beyond the physical world, thus marking the chakras and their energies as deeply spiritual in nature. Indeed, the spiritual nature of the chakras and their energies allows us to see that they serve in critical ways as bridges of spirit, mind and body. Thus, an awareness of the chakras opens new vistas into understanding ourselves on all levels–physical, emotional, psychological and spiritual—as well as new ways of understanding Jesus and what he meant by the kingdom of God.

                                                  III.   The Heart Chakra
The heart chakra is the energy center situated in the energy body in an area corresponding in the physical body to the center of the chest close to the heart. Each chakra has specific functions and, indeed, each chakra is a world unto itself. The heart chakra is unique in that it carries more than any other chakra the energy of love. When it is fully open and pure, the heart chakra radiates a very high vibration of energy, approaching love in its highest form. As such, the heart chakra is a vital center of the personality and, as the place within us where we feel love most deeply, a quintessential feature of our humanness.

Ideally, the openness of the mother’s heart chakra and her love for her infant sparks the light in the heart chakra of her infant, joining mother and infant together in a deep bond of love.

 Ideally, the openness of the mother’s heart chakra and her love for her infant sparks the light in the heart chakra of her infant, joining mother and infant together in a deep bond of love. This bond, both energetic and spiritual, is one of the most important of all human bonds. The mother’s love flowing from her heart chakra and its opening of the infant’s heart chakra creates the foundation of the child’s, and later the adult’s, sense of self. It also instills in the infant the capacity for joy, for this capacity is one of the most salient features of an open heart chakra. The mother infant-bond at the level of the heart chakra also forms the foundation for the child’s spiritual life, as she learns in the arms of her mother to love and be loved at the most sacred place within her, which is within the depths of the heart chakra.

Apocalyptic Light 26The heart chakra and its energy of love also play a significant role when we fall in love. In fact, the opening of the heart chakra is probably the most defining characteristic of falling in love. When we fall in love our heart chakra opens to a deeper level and our entire energy field becomes filled with love’s high energetic vibration. This vibration gives falling in love its magical quality as we are lifted into a higher energetic frequency and feel transformed by it. Life and the world take on new meaning. The heart chakra and the high vibration of love flowing from it help to explain why falling in love is such a powerful and, potentially, spiritually transforming experience.

In many ways, romantic love sits at the heart of Western culture.The history of our hearts is one of the most defining narratives of our lives as we long for love, fall in love, fall out of love, and seek to heal the wounds that love so often brings. Yet we do not recognize what romantic love and its energies are really about. We too easily become lost in love’s labyrinth and lose the high vibration and consciousness of love that we once felt so deeply. Too often we do not grasp the miracle unfolding in the depths of the heart chakra when in love, and over time we fail to honor the preciousness of the experience in ourselves and in our beloved as the ego reasserts its dominance and dislodges the high vibration of love within us. Then we feel, often bewildered, the pain of love lost.

But falling in love is much more than a magical encounter with the beloved. When we fall in love and the heart chakra opens, we are initiated into something truly grand and great.

But falling in love is much more than a magical encounter with the beloved. When we fall in love and the heart chakra opens, we are initiated into something truly grand and great.This is because the heart chakra connects us to the deepest of all mysteries, the mystery of Divine Love, and falling in love is an initiation into that mystery. Beyond the depths of our heart chakras lies the Hidden Chamber of the Heart, a “place” of pure light and love within us. This pure light and love is our true identity, our true essence. It is the Divine within us. Thus, in romantic love we are initiated, albeit in some small measure, into the Divine, for the opening of the heart chakra to its depths in romantic love is an opening to our essence of Divine Love, bringing us closer to the fulfillment of love’s highest calling, to know and become one with God. Indeed, when we open our heart chakras to their depths in love—and romantic love is but one of the ways we do this–we will find one of the most important keys to unlocking a fuller understanding of Jesus and his mission of love.

                                    IV.   The Chakras in the New Testament
We can reasonably conclude that Jesus knew about the chakras because certain New Testament passages can reasonably be interpreted as speaking of the chakras and their energies. These passages contain some of Jesus’ most important teachings, including those on salvation and the kingdom of God. The Book of Revelation also contains important teachings on the chakras and their energies. Indeed, the teaching in the Book of Revelation cannot be properly understood without knowledge of the chakras, for embedded in it are apocalyptic revelations about the chakras and the consequences of the use and misuse of their energies for each of us individually and for our world as a whole.

The Western world for the past two thousand years has known little about the chakras, with knowledge of the chakras consigned to the esoteric and, in some cases, heretical fringes of Western spirituality. Consequently, official Christendom has been unable to properly understand biblical texts in which Jesus teaches about the chakras, and the meaning of these texts has remained obscure or misunderstood. The result is that over the past two millennia Christian spirituality has failed to reflect seminal aspects of spiritual transformation found in Jesus’ teachings. Discovering that Jesus knew and taught about the chakras marks an exciting watershed in Western spirituality and the Christian narrative upon which it is based. Jesus’ teachings on the chakras, properly understood, reveal that spiritual transformation is intimately linked to the chakras and their energies. This knowledge, in turn, provides a much fuller understanding of Jesus, his mission of salvation, and the kingdom of God that he taught and lived.

Kingdom of God 12A major teaching on the chakras and their energies is found in Jesus’ parable of the wise and foolish virgins, also known as the Parable of the Bridesmaids. In this parable, ten virgins with lamps and oil await the arrival of the bridegroom. Five of the virgins burn their oil while the five do not. When the bridegroom’s arrival is delayed, the virgins who burnt their oil run out of it, and they ask the other virgins to share their oil with them. The wise virgins, in what seems to be a selfish response, refuse to share their oil, and the virgins without oil leave in search of oil. In their absence, the bridegroom arrives and the wedding feast commences. When the virgins who went in search of oil return, they are barred from entering the wedding feast.

Like all parables, this one is symbolic and can have several meanings. One meaning, and one that makes sense of what looks on the surface to be a very enigmatic and even confusing teaching, is that the lamps represent the chakras, the oil the energies of the chakras, and the wedding feast the Divine Marriage, or union with God. The virgins who consumed their oil do not have the energy needed to participate in the wedding feast. In other words, they do not have the energy necessary to achieve the spiritual transformation bringing union with the Divine. In contrast, the virgins who did not use up their oil continue to possess within them the necessary energy, signified by the oil, to consummate the Divine union.

This parable simply and elegantly teaches the importance of the chakras and their energies for becoming one with God.

This parable simply and elegantly teaches the importance of the chakras and their energies for becoming one with God. If we use the energies of the chakras wisely, we can attain union with God. But if we misuse them, this union will be difficult to achieve. This parable takes on even more significance when we come to see, as discussed further below, that union with God is the very kingdom Jesus came to reveal and the salvation he offered to the world.

Jesus also taught about the chakras when he spoke of seeing through the single eye: “The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light.” KJV Mt 6:22. (See also KJV Lk 11:34.) Jesus’ reference to the single eye can be understood to refer to the third eye-chakra, the spiritual energy center located in the energy body corresponding in the physical body to the area in the center of the forehead just above the eyebrows. When the third-eye chakra opens to its depths, it becomes a portal to the Divine and a source of light and of higher knowing and consciousness. Jesus underscored the spiritual importance of the third-eye chakra when he warned that if it is “evil” it fills us with darkness: “But if thine eye be evil, the whole body shall be full of darkness.” KJV Mt 6:23. (See also KJV Lk 11:34.)

Jesus spoke of the single eye, denoting the third-eye chakra and spiritual sight, and not the eyes, which would denote the two physical eyes and physical sight. The opening of the third-eye chakra, known also as the wisdom eye, for spiritual awakening and higher consciousness has long been known in Eastern traditions as a major spiritual achievement. Jesus’ speaking of the single eye strongly suggests, like the parable of the wise and foolish virgins, that he knew about the chakras and that opening the third-eye chakra gives one spiritual sight and knowing and fills one with light and light’s high vibration of energy.

Jesus’ transfiguration on Mount Tabor does not tell us about the chakras. However, it does tell us that Jesus knew he was a being of pure light and that he revealed this to his disciples: “Now after six days Jesus took Peter, James and John his brother, brought them up on a high mountain by themselves, and was transfigured before them. His face shown like the sun, and His clothes became white as the light.” Mt 17:1-2. (See also Mk 9:2-3; Lk 9:29). The transfiguration teaches that Jesus knew about subtle energies and that in his essence he was these energies.

Further confirming that Jesus knew of subtle energies is the gospel passage in which he feels a loss of energy when an infirm woman touches his garment and is healed: “And Jesus immediately knowing in Himself that power had gone out of Him, turned around in the crowd and said, ‘Who touched My clothes?’” Mk 5:30. Jesus’ energy was so powerful that the woman was healed at the very moment Jesus felt energy going out of him. Mk 5:29. We see the same power of Jesus’ energy in other healings in which people touched his clothing and were healed: “And as many as touched (the hem of his garment) were made perfectly well.” Mt 14:36.

The most extensive treatment of the chakras in the New Testament is in the Book of Revelation, also known as the Revelation to John.

The most extensive treatment of the chakras in the New Testament is in the Book of Revelation, also known as the Revelation to John. This text, which is part of the New Testament canon, is a brilliant apocalypsis, or unveiling, of the chakras and the consequences of the use and misuse of their energies. (The word apocalypse is derived from the Greek apocalypsis, meaning an unveiling or uncovering.) Widely believed to be written decades after Jesus’ death by St. John, one of Jesus’ closest disciples, Revelation reveals fundamental truths about the chakras, the spiritual nature of their energies, the crucial role they play in spiritual transformation, and their relationship to what he taught as the kingdom of God.

Jesus first appears to John in Revelations with the seven major chakras fully open and radiating brilliant light, not unlike how he had appeared to John years earlier on Mt. Tabor:

“Then I turned to see the voice that spoke with me. And having turned I saw seven golden lampstands, and in the midst of the seven lampstands One like the Son of Man, clothed with a garment down to the feet and girded about the chest with a golden band. His head and His hair were white like wool, as white as snow, and His eyes like a flame of fire; His feet were like fine brass, as if refined in a furnace, and His voice as the sound of many waters. He had in His right hand seven stars, out of His mouth went a sharp two-edged sword, and His countenance was like the sun shining in its strength.” Rev 1:12-16

The seven lampstands symbolize the chakras, just as the lamps in the parable of the wise and foolish virgins symbolize the chakras. Jesus holding seven stars signifies his mastery of the energies of the chakras, which Revelation heralds as a monumental spiritual achievement that we too are called to accomplish in the teachings running throughout Revelation, beginning with Jesus’ teaching on the chakras in his messages to the seven churches (Rev 2-3), which are also symbolic references to the chakras.
It is possible that John did not know about the chakras and therefore used something familiar to him, lampstands, to describe the seven lights he saw in Jesus’ midst. It is also possible that John, as one of Jesus’ closest disciples, knew about the chakras and that he described them symbolically so that the deeper meaning of Revelation would be safeguarded for those who also knew, or would later come to know, about the seven energy centers and would recognize and benefit from the profound spiritual teachings encoded in Revelation.

Apocalytpic Light 24As such, Revelation’s symbolic use of lampstands and churches to refer to the chakras, which are also referred to as seven bowls and seven seals, if nothing else, served to ensure he teachings would not be rejected as heresy by what later became the official Church and that they would be available to those, as Jesus states In Revelation, who could understand Revelation’s symbolic truths: “He who has an ear, let him hear what the Spirit says to the seven churches.” Rev 2:7. We today, hopefully, are among those who can hear what is being revealed.

Three centuries after John wrote down his vision, the Book of Revelation became part of the official church canon not because it was correctly understood by early church fathers but because it was believed to have been written by John, one of the original disciples, thus meeting one of the criteria for inclusion in the canon. Even today most Christians do not understand Revelation, too often believing that it is a prophecy set in stone, which it is not. A fuller discussion of the chakras in the Book of Revelation can be found in the article “The Lost Churches of the New Testament”  at www.christianityandthechakras.com.

New Testament teachings on the chakras are recognized by spiritual teachers from other traditions. For example, a spiritual master in the Hindu tradition, Swami Sri Yukteswar, understood the lampstands in Revelation to be references to the chakras.

New Testament teachings on the chakras are recognized by spiritual teachers from other traditions. For example, a spiritual master in the Hindu tradition, Swami Sri Yukteswar, understood the lampstands in Revelation to be references to the chakras. He characterized the lampstands, or chakras, as “the true Light”, similar to John’s characterization of the chakras as “the Spirits of God” (Rev 4:5). Swami Sri Yukteswar also identified the chakras as spiritual portals, writing that that the Spirit manifests through them as pathways from human to Divine consciousness. Succinctly describing the spiritual essence of the chakras and their role in spiritual transformation, he wrote: “Through these seven centers or chakras the Ego or son of man passes toward Divinity.” (The Holy Science, p. 109.)

Another master from the Hindu tradition, Paramahansa Yogananda, widely known for the classic account of his spiritual journey, The Autobiography of a Yogi, also wrote about Jesus’ teachings on the chakras. He interpreted the seven lampstands, churches, stars, seals and angels in Revelation as references to the seven major chakras, which he called spiritual cerebrospinal centers. Identifying these centers as keys to understanding the teachings given to John in Revelation, he wrote:

 “Man’s body, unique among all creatures, possesses spiritual cerebrospinal centers of divine consciousness in which the descended Spirit is templed. They are known to the yogis, and to St. John—who describes them in Revelation as the seven seals, and as seven stars and seven churches, with their seven angels and seven golden candlesticks.” (The Second Coming of Christ, Vol. I, p. 109).

Paramahansa Yogananda not only identifies the chakras and their energies as spiritual centers of divine consciousness within us, he also asserts that these centers distinguish us from other creatures in the natural world.

Paramahansa Yogananda not only identifies the chakras and their energies as spiritual centers of divine consciousness within us, he also asserts that these centers distinguish us from other creatures in the natural worldAll creatures in the natural world have energy, even subtle energies. But, unlike other creatures, humans are uniquely endowed with spiritual energy centers. If this is true, a complete understanding of the human personality must include the chakras and their effects on all aspects of our lives—physical, emotional, mental and spiritual.

Apocalyptic Light 17We thus see in the gospels and in Revelation that Jesus knew about the chakras and taught about them as keys to spiritual transformation and union with the Divine. Jesus’ teachings and mission are illuminated by understanding the chakras and their energies. In his transfiguration on Mount Tabor and in his appearance to John in Revelation, Jesus shows us that to be like him is to be filled with light. These revelations, moreover, affirm what we are told in the opening verses of the Gospel of John: that Jesus is light and that we too are light. Jn 1:1-9. Knowing about the chakras, the churches within us, takes on critical importance in order for us to become, like Jesus, filled with light and to understand more fully what he taught as salvation, which involves the transformation from human to divine consciousness. One of the chakras, the heart chakra, plays a special role in this transformation and, even more importantly, in knowing what Jesus preached as the kingdom of God.

                                           V.   Biblical Meanings of Heart
While the literal meaning of heart is of an organ of the body, heart in everyday language is often used to speak of something other than the physical heart. This is also true of the Bible in which its authors use ‘heart’ to express a host of meanings. They use heart to signify courage (e.g., Ps 27-3), emotions (e.g., Ex 4:14; Ps 39:3), desire (e.g., Gen 34: 3, 8; Ps 37:4), will (e.g., Deut 2:20; Mt. 15:19), and the seat of despair (e.g., Deut 28:65). Additionally, heart stands for intellect and memory (e.g., Gen 6:5; Ps 77:6; Eccles 2:1, 15; Lk 2:19; Mt 9:4), reasoning (e.g., Lk 3:15), and the capacity to discern (1 Kings 3:9), as well as for the place within us where we hold what we value the most (Mt 6:21, Lk 6:45).

The Bible also uses heart to denote our innermost essence, that which is most essential to us as spiritual beings and that upon which turns our relationship with God. The importance of our relationship with God at the level of the heart is found in the injunction that we seek God with all our hearts (Deut 4:29; 6:5). It is also seen in the heart being a place of defiance of God, such as when the heart is proud (cf. 2 Chron 82:26), hardened (Ex 4:14, 21; 7:3; 8:15), evil (1 Sam 17:28), deluded (Is 44:20) or grown dull (Is 9:10). Likewise, a person whose heart is uncircumcised, or closed, is deemed to be cut off from God (Deut 10:16; Jer 9:16; Rom 2:29). And lest we fail to recognize the heart’s centrality in the spiritual quest, we are told that we must be transformed in our hearts (Ezek. 18:31) because in our hearts God will look to see if we are truly his people (1 Sam 16:7).

Thus, we find in the Bible many meanings for heart, which is used over 900 times in the Old and New Testaments. It is used to signify essential features of our personalities, as well as a “place” in our innermost being of higher spiritual truths. As we have seen in gospels texts and in Revelation, Jesus knew and taught about the chakras and their energies as vital to our essence as spiritual beings and to spiritual transformation. If Jesus knew about the chakras, as seems likely in light of the New Testament texts discussed above, it is hard not to conclude that some of his teachings on the heart are in fact teachings on the heart chakra, a “church” within us of high spiritual energies endowed with their own unique nature and qualities. Knowledge of this spiritual center opens us to a deeper understanding of Jesus’ life and teachings and, ultimately, to a path to what he proclaimed as the kingdom of God.

                                  VI. Jesus’ Teachings on the Heart Chakra

The history of our heart is one of the most defining narratives of our lives as we long for love, fall in love, fall out of love, and seek to heal the wounds that love so often brings.

If the heart chakra is the energy center where we feel most intensely the energy of love, we would expect that Jesus, a master of love, would have taught about the heart chakra. Indeed, in certain New Testaments passages we find Jesus using the word ‘heart’ in ways that strongly suggest he is speaking of the heart chakra.
When he says, for example, “Blessed are the pure in heart, For they shall see God.” (Mt 5:8), he may in fact be teaching of the heart chakra and its role in salvation. This beatitude from Jesus’ Sermon on the Mount can be interpreted to mean that those whose heart chakras are pure in love will open to Divine Love, which is tantamount to seeing God. Opening to the Divine through the heart chakra is possible because what lies beyond the depths of the heart chakra is what we have referred to as Hidden Chamber of the Heart. This chamber is not a physical place within us. Rather, it is the indwelling within us of our divine essence of Love and Light. The heart chakra, purified in love, becomes a gateway, a portal, to this Love and Light. It is then, as Jesus says, that we will experience God as we pass from the experience of human love to that of Divine Love, the journey from human consciousness to Divine Consciousness.

John in Revelation appears to have experienced this transformation. After receiving Jesus’ messages to the seven churches, or chakras, he hears a voice and turns. Apocalyptic Light 25Thereupon he sees a door standing open and One seated upon a throne. Rev 4:2. The open door may be interpreted as John’s experience of having, within the innermost depths of his heart chakra, opened to the pure Light and Love within him, which he describes as the One. This passage may be telling us that John, who was known as the most beloved of Jesus’ disciples, attained the purity of heart that allowed him to directly experience the Divine. The passages preceding John’s encounter with the One are revelations about the chakras. It therefore is reasonable to conclude that John’s experience of the open door also speaks of the chakras and, more specifically, the heart chakra and what lies beyond its depths: an encounter with the Divine.

Jesus also appears to be teaching of the heart chakra when he declares: “He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water.” Jn 7:38. Jesus as Christ is the incarnation of the Divine, of pure Light, pure Love and pure Consciousness. We are told this in the prologue to the Gospel of John: “In Him was life, and the life was the light of men… That was the true Light which gives light to every man who comes into the world.” Jn 1:4, 9. As we have seen, Jesus unveiled his essence of pure Light in his transfiguration and in his appearance to John in Revelation. Thus, to believe in Jesus, the Light, is to realize the Christ, the Light, within us, for we share with Jesus and he shares with us this same divine nature.

Apocalyptic Light 11When one comes to know one’s divine essence, Jesus seems to be saying, one’s heart chakra will open to the Light within and that Light will flow from the well spring of the heart chakra like “rivers of living water”. In other words, the high vibration of Divine Love and Light, which is one’s Christ essence, or one’s Sacred Heart, will flow from the depths of one’s heart chakra when one has come, like John, to truly know the Christ within. Jesus spoke of this knowing when he foretold to his disciples their experience of the inner Christ and the union it would bring with him and with God: “At that day you will know that I am in My Father, and you in Me, and I in you.” Jn 14:20.

The purity of the heart chakra is thus critical for one to “see God” and for “rivers of living water” to flow from the depths of one’s innermost being. Yet, Jesus warns that the spiritual transformation giving birth to these experiences will not be attained if the heart chakra is impure. Jesus thus speaks of the dangers of living with a heart chakra filled with energies that are not of light and love: “A good man out of the good treasure of his heart brings forth good, and an evil man out of the evil of his heart brings forth evil. For out of the abundance of his heart his mouth speaks.” Mt 12:35. In this passage, we again see that the heart chakra is intimately linked to our innermost being and the good or evil that lies within us.

Knowing that the heart chakra, the center of love within us, is a portal to the Divine helps us to better understand Jesus’ call for us to love.

Knowing that the heart chakra, the center of love within us, is a portal to the Divine helps us to better understand Jesus’ call for us to love. When he was asked which was the greatest commandment, he answered: “You shall love the Lord your God with all your heart, with all your soul, and with all your mind. This is the first and greatest commandment. And the second is like it: You shall love your neighbor as yourself. On these two commandments hang all the Law and all the Prophets.” Mt 22:36. On the eve of his crucifixion and death he reiterated the primacy of love: “This is my commandment, that you love one another as I have loved you.” Jn 15:12.

It is in loving God and others that our heart chakras are filled not with darkness but with light. And, as our love becomes pure and selfless, we merge beyond the innermost depths of our heart chakras with our divine essence of Light and Love. Eastern spiritual traditions also teach of a chakra as a pathway to the Divine. In Hinduism, for example, the heart chakra, although important, is not considered to be the primary “portal” to union with the Divine. Rather, the third-eye chakra holds this distinction. Thus, Hinduism places great importance on opening the third-eye chakra, believing that when this energy center is fully open, it becomes a doorway to one’s essence of Divine Light. As noted above, Jesus, while not emphasizing in his teachings the third-eye chakra, referred to the single eye as a source of light, recognizing it also as a pathway to the Divine. KJV Mt 6:22-23, Lk 11:33-34.

To be filled with light, whether from the depths of the heart chakra or the depths of the third-eye chakra, is to be like Jesus. It is to open to the Divine within us and to live that Divinity as Jesus did when he walked the earth. It is the same Light and Love whetherHeart Chakra 3 attained as in Eastern traditions through the third-eye chakra or as Jesus taught through the heart chakra. In Western culture, the heart chakra transformed in love appears to be the royal road to the Divine, the path by which we enter into the Divine Romance and find that the ultimate love and the ultimate lover is God. It is then that we come to know what Jesus meant by the kingdom of God, the kingdom that he came to earth to proclaim. And we can better understand what he told a scribe who professed belief in love as the highest commandment: “You are not far from the kingdom of God.” Mk 12:34.

                                                     VII.  The Kingdom of God
The gospels tell us that Jesus came to reveal the kingdom of God, and he spoke of it so often that it is considered to be central to his identity and to his mission of salvation. Knowing of the chakras, especially the heart chakra, helps us to understand more clearly what Jesus meant by the kingdom of God and how we are not only to attain it but also live it as did Jesus when he walked the earth.

Jesus was unequivocal that he had not come to establish an earthly kingdom. For example, in John 18:36 he declared: “My kingdom is not of this world.” And, while the kingdom of God can be understood to mean a heavenly realm into which virtuous souls pass upon death, it does not appear that Jesus came to proclaim this kind of kingdom either. While dominions of light almost certainly exist beyond the physical plane, Jesus seems to be revealing something more immediate when he spoke of the kingdom of God—something accessible to us while we live on earth. The kingdom Jesus preached and lived appears to be a kingdom within him that he taught was also within all men and women: an inner essence of Divine Light and Love common to all humanity. He came to awaken us to this truth, which arguably is the most fundamental among all the truths about salvation that he taught.

The kingdom of God understood in this way alters the salvation narrative from one of an earthly kingdom or an after-death realm to a spiritual kingdom that can be attained and lived on earth.

The kingdom of God understood in this way alters the salvation narrative from one of an earthly kingdom or an after-death realm to a spiritual kingdom that can be attained and lived on earth. Thus, Jesus’ proclamation that the kingdom of God is at hand can be understood as the unveiling of the divine essence within all men and women and its realization as the way to transform ourselves and our world. Jesus’ revelation of the Divinity of Light and Love within him and within us and of how to attain it is what he came to teach humankind as the means to dispel the darkness in us and our world, which is what salvation ultimately is about. (For further discussion of the relationship between light and salvation in Jesus’ teachings, see The Apocalypse of Light in the New Testament at www.christianityandthechakras.com.)

Jesus, when asked when the kingdom of God would come, responded: “The kingdom of God does not come from observation, nor will they say ‘See here!’ or ‘See there.’ For Kingdom of God 11indeed, the kingdom of God is within you.” Lk 17: 20-21. The Greek words translated as “within” in this passage are entos hymin, which also can be translated “in your midst” or “within your grasp”. A very similar description of the kingdom is found in the non-canonical Gospel of Thomas in which Jesus states that the kingdom is both inside and outside us: “If your leaders say to you, ‘Look, the kingdom is in heaven,’ the birds of heaven will precede you. If they say to you, ‘it is in the sea,’ then the fish will precede you. Rather, the kingdom of God is inside you and outside you.” Gospel of Thomas 3:1-3.

These passages in Luke and Thomas tell of a kingdom that is inner, outer, in our midst, and within our grasp. The difficulty in understanding the meaning of these descriptions is that our language, reflecting spatial concepts like “within”, “inside”, and “outside”, cannot adequately convey what Jesus is revealing, for he is revealing an experience that lies beyond the reaches of language and concepts of the mind. The kingdom Jesus is revealing must be experienced in order to be known, and this experience does not come through words or the parameters of the mind. Language and the mind are limited and to try to know the kingdom through word and reason is like trying to capture the ocean in a bottle. Language and the mind have their place, but they are not the means by which we will come to know the kingdom. Thus, Jesus taught about the kingdom using other ways that we have of knowing.

One way Jesus taught about the kingdom was in parables using metaphors to express what is beyond the mind’s grasp. He also taught about the kingdom by manifesting its power in his healing the sick, raising the dead, casting out demons, changing water into wine, multiplying loaves and fishes, and calming the forces of nature. He unveiled in these and other miracles the wondrous power of the kingdom. He further taught of the kingdom by revealing his divine essence of pure light, what Paul referred to as the incorruptible body (2 Cor 15:53-54), in three crucial events: his transfiguration, his resurrection, and his appearance to John in Revelation. What’s more, he taught of the kingdom as oneness with God by proclaiming that he came from the Father (Jn 16:28), he and the Father are one (Jn 10:30), his miracles were wrought by the Father (Jn 5:17-21), and he would return to the Father (Jn 14:28, 16:28).

In the Gospel of Thomas we find further elucidation of what Jesus meant by the kingdom of God. Immediately following the above-quoted passage in which Jesus says the kingdom is inside and outside us, he states that when we come to know ourselves, who we really are, we will know that we are children of God: “When you know yourselves, then you will be known, and you will know that you are children of the living father.” Gospel of Thomas 3: 4. This revelation, echoing Jesus’ revelation in Luke that the kingdom of God is within, links the kingdom of God with our true identities as children of God, with our divine essence of Light and Love.

                                            VIII.   Parables of the Kingdom

Jesus knew that the experience of our divine essence, the kingdom within us, could not be taught directly to the mind or known through reason, for it is beyond the mind to know and reason to understand. We find in the gospels that one way Jesus taught of the kingdom was through parables in which he compares the unknown to the known. In Parables of Jesus 4parables Jesus teaches that the kingdom has many facets, as he uses different parable to teach different truths about the kingdom. Taken together, these truths reflect the majestic and miraculous nature of the kingdom, as the many facets of a gem reflect its opulence as a whole. Gospel passages explaining why Jesus taught in parables also reveal truths about the kingdom, as they speak to the difficulty that even Jesus had of making it known.

Jesus likened the kingdom of God to a pearl of great price discovered by a merchant in search of beautiful pearls. Mt 13: 45-46. Upon discovering this precious pearl, the merchant sells all he owns so that he can buy the pearl. In this parable, Jesus is teaching that the kingdom of God is of a value above all else and that its attainment calls us to be willing to give up all that we have. Jesus similarly likens the kingdom to a treasure that a man finds hidden in a field. Mt 13:44. The finder immediately conceals the treasure while, with great joy, he goes off and sells all he owns so that he can buy the field and thereby acquire the treasure. Jesus is teaching that the kingdom of God is a hidden treasure that, once we become aware of it, merits all that we have, as does the pearl of great price, to attain it.

Jesus reveals another aspect of the kingdom in a parable in which he compares it to a tiny mustard seed that grows into a magnificent tree with branches upon which birds come to rest. Lk 13:18-19. The first stirrings of the kingdom within us can feel small and insignificant, like a tiny seed. But, like a seed that grows into a magnificent tree, the first stirrings of the kingdom within us and our lives, as insignificant as they may first appear, can blossom into something truly grand and great. Jesus teaches of yet another feature of the kingdom when he compares it to leaven that transforms meal into bread. Lk 13:20-21. The kingdom within us has the power to transform us from ego consciousness to Divine consciousness as leaven transforms meal into bread.

In these and other parables Jesus teaches that the kingdom of God is not outside of us and our world. Instead, he teaches the kingdom is like a precious pearl or treasure hidden within us that can grow into something extraordinary, like a small seed grows into a magnificent tree, and transform us and our lives, like leaven transforms meal into bread. Yet, even in these parables, the kingdom remains opaque and ist meaning not easy to understand. Why then did Jesus not teach more explicitly of the kingdom, leaving no doubt about what he meant?

The answer may be found in the reasons Jesus gives for teaching in parables. In Mt 13:11, he tells his disciples that he speaks to the multitudes in parables but not to them “[b]ecause it has been given to you to know the mysteries of the kingdom of heaven, but to them it has not been given.” Similarly, Mk 4: 33-34 tells us that Jesus taught the multitudes in parables but in private he taught his disciples differently: “And when they were alone, He explained all things to His disciples.” Thus, Jesus taught of the kingdom in more direct ways to his closest, and presumably more advanced disciples, than he did to the multitudes.

In Mt 13:13-15, Jesus, quoting Isaiah, further explains his use of parables to teach the multitudes, linking knowledge of the kingdom with the understanding of the heart:“Therefore I speak to them in parables because seeing they do not see, and hearing they do not hear, nor do they understand. And in them the prophecy of Isaiah is fulfilled, which says:

                      ‘Hearing you will hear and shall not understand,
                       And seeing you will see and not perceive:
                       For the heart of this people has grown dull.
                      The ears are hard of hearing,
                      And their eyes have closed.
                      Lest they should see with their eyes
                      and hear with their ears.
                      Lest they should understand
                      with their hearts and turn,
                      So that I should heal them.’”

Thus, it appears that some disciples were spiritually awakened to a level that allowed Jesus to teach them of the kingdom in more direct ways. The transfiguration may be one of these more direct ways. We do not know of others because they are not recorded in the gospels. However, in Revelation Jesus came in a vision to John embodying the kingdom as pure light and John encounter the One. It is possible that as we become more spiritually awakened, the kingdom may be revealed to us, as is it was to John, in dreams or visions or in other ways.

Importantly, we also find in Jesus’ quote of Isaiah that persons who are spiritually advanced possess the capacity to “understand with their hearts.”

Importantly, we also find in Jesus’ quote of Isaiah that persons who are spiritually advanced possess the capacity to “understand with their hearts.” We are being told that the heart has its own way of knowing. And here we may reasonably conclude that the reference is not to the physical heart but to the heart chakra and what might be called a ‘mind’ of love within its innermost depths. It thus appears, as seen in his quote of Isaiah, that Jesus knew the kingdom of God cannot be known by the mind but by the love of the heart, predicating divine healing on love’s knowing within depths of the chakra of love: “Lest they should understand with their hearts and turn, So that I should heal them.”

                                           IX.    Entering the Kingdom

Jesus told the scribe who professed belief in love as the first and most important commandment that he was close to the kingdom of God. This passage and others juxtapose love and the kingdom of God. Knowledge of the heart chakra allows us to see more clearly love’s role in bringing us into the kingdom. It is the heart chakra transformed in love that becomes the path into the kingdom. As such, an understanding of the heart chakra and its transformation in love opens us to knowing and experiencing Jesus and his teaching in new ways. It is in these new ways that we can better understand the path to the kingdom of God that Jesus taught. And this path is not a path of the mind but rather of the heart, as it is in living with an open heart chakra and loving from its depths that we will come to know that it leads us to union with God.

The heart chakra’s high vibration of love is inimical to the lower vibration of the ego and the ego’s ways.

The heart chakra’s high vibration of love is inimical to the lower vibration of the ego and the ego’s ways. When we choose to love from the heart and as our love becomes pure and selfless, we become increasingly unfettered from the demands of the ego and its lower consciousness, and move beyond the depths of the heart chakra ever closer to the kingdom that lies “within our midst”. It is in purifying the heart chakra and opening to its high vibration of love that we fulfill our deepest longing and our most ardent desire—which is for union with the Divine. It is in this union that we find the joy and ecstasy that only love can bring. Thus, love, the greatest of all commandments, is the path to the kingdom, as Jesus calls us to love God with all our hearts, souls, minds, and strength (Mk 12:30); to love others as ourselves (Mk 12:31); and even to love those whom we consider to be our enemies (Mt 5:44).

The love Jesus proclaimed is not an emotion, but a divine energy that he revealed as his essence on Mount Tabor and to John in Revelation. The more we love from the depths of our heart centers, the more our energy fields vibrate at love’s high frequency of energy and the closer we come to knowing love as our divine essence. The heart Heart Chakra 2chakra, then, takes on crucial importance to the birth of the kingdom within us, for it is in the depths of the heart chakra that we will come to know love and the mind of love that allows us to let go of the ego and its attachment to the ordinary mind. This transformation is a rebirth into the Light and Love that is our birthright, the kingdom to which we belong as children of God. Jesus thus counsels Nicodemus, “Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God.” Jn 3:3.

When we choose to relinquish ego consciousness and the ordinary mind and be guided instead by the intellect of the heart, the infinite mind of Light and Love within us, we will, as Jesus told Nicodemus, be born anew in Spirit. Jn 3:5. When our heart chakras become pure in loving God and others, the vibration of love will open us to the Light and Love that is our highest truth as we come to know ourselves as Light and Love and one with God. This Divine Marriage is the kingdom Jesus proclaimed and the salvation he brought to the world. We can then choose to live this truth to transform our world, for it is in the vibration of Light and Love that the darkness of the world decried by Jesus will be overcome. We can then confront and overcome darkness and evil, as Jesus did when he walked the earth, wielding the sword of Light and Love in service to the Divine.

When enough of us aspire to and attain this kingdom of the heart, the Divine Marriage, the world as we know it will change, for as Jesus said: “[H]e who believes in me, the works that I do he will do also; and greater works than these he will do.”

When enough of us aspire to and attain this kingdom of the heart, the Divine Marriage, the world as we know it will change, for as Jesus said: “[H]e who believes in me, the works that I do he will do also; and greater works than these he will do.” Lk 14:12.We therefore should seek the kingdom not in the world around us but in the depths of our hearts. It is then that we will be transformed in Light and Love, and in Light and Love we can choose to work to transform our world. It will not be in doctrine or dogma that this will happen but in hearts transformed by the fires of love. And then we will not confuse the kingdom of God with that which is not love and we will not follow those whose hearts are benighted with darkness and lack the light of love.

To enter the kingdom, then, is to love and to become love. As we aspire to this highest of callings, as we make the choice to love and live with the intent to become love, we will invariably encounter the tests of love. Those who choose to put love at the center of their lives will find that the path will not always be easy. But all that is asked, all that we are called to sacrifice, pales when compared to the kingdom to which Jesus calls us. Faced with the tests of love, we must hold true to love as our highest value and refuse to choose that which is not love. And in the times in our lives when we feel that to love with all our hearts, souls and minds is beyond our capacity and that the kingdom lies beyond our reach, Jesus offers himself as our guide, our protector, and our lover. When we ask him to dwell within our heart chakras, little by little, like a mustard seed growing into a mighty tree, we will become filled with Light and Love, coming ever closer to union with the Divine. And in our darkest moments, in times of our deepest despair when love’s challenges rise up before us like insurmountable mountains, Jesus will be with us to remind us that we do not stand alone and that “all things are possible with God.” Mt 10:27.

                                                      X.  Conclusion

The chakras are not hypothetical constructs. Their spiritual energies are real and have been known for millennia in Eastern spiritual traditions. Knowledge of the chakras and their energies gives us a more complete understanding of ourselves and the spiritual energies woven deeply into every aspect of our being and lives. This understanding, in turn, allows us to see what has been unseen in key New Testament texts: that Jesus knew and taught about the chakras and their role in spiritual transformation.

The kingdom of God stands as the centerpiece of Jesus’ life and mission. He preached it, lived it, and revealed it as his essence. His teachings on the heart chakra, properly Apocalyptic Light 22understood, give us a better understanding of the kingdom and how to attain it. When we live and love from the depths of the heart chakra, we open to the “hidden chamber” beyond its depths and encounter our essence of Light and Love and our identities as children of God. It is then that we enter the kingdom of God and become one with the Divine, the salvation Jesus offered to humankind. This transformation comes when we live love as our highest value and choose to let go of the ego and the ordinary mind and to enter into the mind of love and its endless possibilities that await us within the depths of our heart chakras.

While we will know the kingdom of God only by experiencing it, its attainment can be taught. There may be many ways to attain it. Jesus taught that opening the heart chakra in love is one of those ways. For most persons shaped by Western culture and traditions, the heart chakra is the royal road to the kingdom of God. It is along this path of love that we come to realize that we carry within us not only the spiritual energies of the chakras but also the miraculous energy of love within our heart chakras and its limitless possibilities for transforming ourselves and our world.

                                                             Epilogue

Jesus taught that to enter the kingdom of God we must love purely and selflessly from the depths of the heart chakra. However, to do this we are not limited by Jesus’ teachings found in the gospels, for they may not contain all his teachings. The gospels tell us that he reserved some teachings for his most advanced disciples, and these teachings are not recorded in the gospels. There are many ways to open the heart chakra and to love from its depths. Some of these ways we know from Jesus’ gospel teachings and some we know from outside the gospels.

Jesus taught in the gospels the importance of prayer and selfless service. In prayer, we can ask that our hearts be open and filled with the Spirit of love and that we have the Violet Light 4strength and courage to love in the face of the darkness and adversity that we will invariably encounter. We can also ask Jesus to come into our heart chakras and help us to cleanse them of all that is not love. Jesus’ high vibration of Light and Love together with our desire to love can dispel any darkness we may carry and heal even the deepest wounds our hearts have known. Jesus also urged that we live for others, doing for others and giving to others. Acting for the well-being of others is honored in most religious traditions as a way to overcome the ego’s selfishness, especially when our doing and giving come from the heart. Living selflessly is also a way taught in many religions to undo the injustices of the world.

Three other ways of opening the heart chakra are meditation, visualization, and love-making. When these are done with the intention to love and in the service of love, we are increasingly open to the love within us and come ever closer to union with God.

Meditation, like prayer and selfless service, can open our hearts to love. Meditation is a way to still the ordinary mind. When we still the ordinary mind, we can become attuned and open to the mind of love in the depths of the heart chakra. In this way meditation helps to shift our consciousness away from its identification with the ego and its ways of being and knowing toward the heart chakra and its ways of being and knowing. Visualization, too, can help us to open the heart chakra and to love more. Using visualization we can bring light and its high vibration of energy into our heart chakras, as well as into other chakras, to clear them of the low vibration of thoughts, emotions, memories and desires that are not of love, such as fear, anger, hatred, and envy, as well as to heal the wounds of the heart from traumas or betrayals of love. A violet light visualization invoking the Holy Spirit can be found at www.christianityandthechakras.com.

Love-making is another very important way in which we can open our hearts more to love. Our sexual energies, the spiritual energies of the lower chakras, are the most powerful energies within us.

Love-making is another very important way in which we can open our hearts more to love. Our sexual energies, the spiritual energies of the lower chakras, are the most powerful energies within us. When used properly, which is in the service of love, they hold a tremendous potential to transform us spiritually. They also can cause harm to us spiritually when not used properly, that is, when they are not used as an expression of love. When we use our sexual energies in a committed relationship in which our hearts are open to the beloved, sexual energies during love-making flow upward into our heart chakras, filling them with a higher vibration of energy. When the energies of the lower chakras merge with the energies of the heart chakras, the high vibration of these conjoined energies fills our entire energy field and lifts us into a higher consciousness, especially at the moment of orgasm. When love-making understood in this way is combined with a life of prayer, service, meditation and visualization, this higher consciousness can be sustained beyond the experience of making love.

Prayer, selfless service, meditation, visualization and love-making each open the heart chakra in different ways. When they are brought together in a life committed to love, each of them enhances the other. For example, the cleansing effects of visualization enhances love-making, which in turn enhances meditation’s effect of stilling the mind, and these acts and their effects bring a higher consciousness into our service to others. Ideally, these five practices, combined with the intent to love and to become love, allow for love to be increasingly woven into every facet of our lives. We can begin with cultivating one or two of these practices, and over time we can add the others when it is possible. For example, a person not in a committed relationship may not have love-making available, but can learn to use visualization to bring the energies of the lower chakras into the heart. When three of four of these practices become everyday parts of our lives, we will come closer to realizing the Love that is our heart’s true desire.

1078065444531_n4

Holy Spirit Violet Light Visualization

HOLY SPIRIT VIOLET LIGHT VISUALIZATION

This visualization is an invocation of the Holy Spirit and the violet light of the Holy Spirit for the purpose of cleansing and clearing the physical body, the energy body and the chakras, the emotional body and the mental body.                                                                        Violet Light 1

 Physical Body

Visualize a violet light filling and surrounding your physical body and ask the Holy Spirit to fill your physical body with violet light and bring your physical body into perfect balance and perfect health.

Visualize a violet light filling and surrounding each organ and ask the Holy Spirit to fill each organ with violet light and bring each organ (heart, lungs, liver, brain, etc.) into perfect balance and perfect health.

You can do this invocation and visualization for each of the major organs. This visualization can also be done for other specific parts of the physical body, such as glands, nervous system, cells, etc.

Energy Body and Chakras

Visualize a violet light filling and surrounding your energy body and ask the Holy Spirit to fill your energy body with violet light and bring your energy body into perfect balance and perfect health.

Visualize a violet light in each of the seven major energy centers, or chakras, and ask the Holy Spirit to fill each chakra with violet light and bring each chakra into perfect balance and perfect health.

You can also do this for each chakra individually, starting with the root chakra and then the seat of soul chakra, solar plexus chakra, heart chakra, throat chakra, third-eye chakra, and crown chakra.

Emotional Body

Visualize a violet light filling and surrounding your emotional body and ask the Holy Spirit to fill your emotional body and bring your emotional body into perfect balance and perfect health.

Mental Body

Visualize a violet light filling and surrounding your mental body and ask the Holy Spirit to fill your mental body with violet light and bring your mental body into perfect balance and perfect health.

Refocus on Third-Eye and Heart Chakras

Having done the above, ask the Holy Spirit to once again fill your third-eye chakra with violet light so that you can see more and know more.  Spend a few moments visualizing your third-eye chakra filled with violet light. Similarly, ask the Holy Spirit to fill your heart chakra with violent light so that you can love more. Spend a few minutes visualizing your heart chakra filled with violet light.

These visualizations can be done in their entirety at one time or they can be done in parts, especially if you have time constraints and cannot do the full visualization. It is good to do the visualization after 10-15 minutes of meditation when possible.

Violet Light 3

 

 

The Apocalypse of Light in the New Testament

I.      Introduction

The word apocalypse is derived from the Greek word apokalypsis, which means the unveiling or revealing of things hidden or unknown. While the Book of Revelation is the biblical text most widely identified as apocalyptic, the unveiling and revealing of things hidden or unknown runs throughout the Old and New Testaments. One of the most important of these apocalyptic motifs relates to light and its central role in the biblical narrative. As one commentator has noted:

“The Bible is enveloped by the imagery of light, both literally and figuratively. At the beginning of the biblical narrative, physical light springs forth as the first created thing (Gen 1:3-4). At the end of the story the light of God obliterates all traces of darkness: ‘and night shall be no more; they need no light of lamp or sun, for the Lord God will be their light’ (Rev 22:5 RSV). Between these two beacons the imagery of light makes nearly two hundred appearances, with light emerging as one of the Bible’s major and most complex symbols.” (Dictionary of Biblical Imagery, p. 509)

This article is about light and its meaning and role in salvation as revealed in New Testament accounts of Jesus’ life and teachings. These revelations tell an extraordinary story about light, its power over darkness, and Jesus’ mission to bring light into a world beholden to darkness. In this story, we find unveiled remarkable truths about light, truths that deepen our understanding of Jesus and his mission when he walked the earth. We learn that Jesus’ nature is that of light, that his light is one with the Light of the Divine, that light was and is essential to his mission of redemption, that our essential natures are light, and that the most fundamental aspect of salvation is Jesus’ call for us to become, like him, beings of light and one with the Divine. This story also portrays a world and its people lost in a darkness violently opposed to the light and in desperate need of freedom from the power of that darkness.1078065444531_n4

These revelations about Jesus, light, and its role in humankind’s deliverance from darkness, it will be argued, are crucial to understanding Jesus and the path of freedom he unveiled for us to transform ourselves and our world. Much of the New Testament speaks directly or indirectly about light and its power to free souls from darkness. Jesus’ teaching about light and its power over darkness are found in his words, often in his parables which he used as symbolic expressions of higher truths, and in his actions, most notably his healings, by which he demonstrated the power of light over darkness. We also find in Jesus’ words and actions that the path to salvation culminates in oneness with the Divine and that the path to this mystical union is in and through light as one of the most essential aspects, and possibly the most essential aspect, of spiritual transformation.

II.     The Light of Jesus

Jesus is light. No gospel passage reveals more profoundly this truth than the opening verses of the Gospel of John:

“All things were made through Him, and without Him nothing was made that was made. In Him was life, and the life was the light of men. And the light shines in the darkness, and the darkness did not comprehend it.

“There was a man sent from God, whose name was John. This man came for a witness, to bear witness of the Light, that all through him might believe. He was not the Light, but was sent to bear witness of that Light. That was the true Light which gives light to every man who comes into the world.” John 1:2-9. (Biblical references are to the New King James Version unless otherwise indicated.)

These prophetic verses tell us that Jesus’ essential nature is light. They also speak of the opposition between light and darkness and that Jesus, as a being of light, stands opposed to darkness. Moreover, they identify Jesus with the Divine by revealing Jesus to be the Light. We are further told that Light, the Divine, is foundational to the human experience in that “the true Light gives light to every man who comes into the world,” giving light a singular importance in understanding human nature. These unveilings about Jesus and light, further elucidated in the gospels, epistles and the Book of Revelation, contain the keys to understanding the identity of Jesus and his mission of salvation.cropped-07-21-09-colors-of-sunset-cow_5418-a1.jpg

The revelation of Jesus as light is found in various gospel texts. Perhaps the most dramatic of these revelations is his transfiguration on Mount Tabor, considered by many New Testament scholars to be one of the “high points” of the gospel narratives. The significance of the transfiguration is found not only in Jesus unveiling his true essence as light but also in the discourse leading up to it.

Jesus poses to his disciples the critical question about his identity: “Who do men say that I, the Son of Man, am?” His disciples respond: “Some say John the Baptist, some Elijah, and others Jeremiah or one of the prophets.” But Jesus insists they tell him what they believe: “But who do you say that I am?” Peter boldly asserts: “You are the Christ, the Son of the Living God.” Jesus, affirming the truth that he is the Christ, tells Peter: “Blessed are you, Simon Bar-Jonah, for flesh and blood have not revealed this to you, but my father who is in heaven.” Matt 16:13-17.

When Peter says that Jesus is the Christ, he is making a specific declaration about the identity of Jesus. The term Christ comes from the Greek Christos meaning “the anointed one”. God promised to the Old Testament prophets that He would send a messiah, a Christ, who would deliver the Jewish people and, according to some Old Testament texts, the people of the world from their suffering. Peter declares that Jesus is the one promised by God, and Jesus affirms it. But Jesus does not stop there. He proceeds to reveal what the nature of his mission of deliverance will be.

Jesus foretells that he will suffer and die and arise again on the third day. Matt 16:17. Peter, having affirmed Jesus’ identify as the Messiah, is stunned, as most likely are the other disciples. Jesus’ disciples, like many other Jews, did not harbor expectations of a messiah who would suffer and die. After all, many Jews had already suffered and died under the yoke of Roman rule. A warrior king like David was more in line with popular Jewish messianic expectations. But Jesus, having affirmed his identity as the Messiah, goes on to unveil what his role as the Messiah would be. By foretelling of his suffering and death, he makes known that he did not come to be a warrior-king like David. In disbelief, Peter attempts to disabuse Jesus of the notion that he would suffer and die: “Far be it from You, Lord; this shall not happen to you.” Jesus then issues his famous rebuke to Peter, dispelling any illusions as to  his mission as the Christ: “Get behind Me Satan! You are an offense to Me, for you are not mindful of the things of God, but the things of men.” Matt 16:22-23.

Jesus goes on to take his revelation of his role as the Messiah to a higher level, further unveiling the nature of the Christ and the meaning of salvation. In verses immediately following his rebuke of Peter, Jesus says that those who desire salvation must take up their cross and follow him and that whoever loses his r life for Jesus’ sake will find it.  It is not, Jesus says, about gaining the world but rather gaining one’s soul. Matt 16:24-26.Jesus then takes Peter and two other disciples to the top of Mount Tabor, and there he reveals to them his true nature and what he will teach is the essence of salvation:

“Now after six days Jesus took Peter, James and John his brother, brought them up on a high mountain by themselves, and was transfigured before them. His face shone like the sun, and His clothes became as white as light.” Matt. 17:1-2.

Jesus reveals to his disciples that he is a being of light and that beyond his human form is light. Arguably one of the most monumental apocalyptic events in the New Testament, Apocalyptic Light 8Jesus’ dramatic unveiling of his true nature as light conveys in ways words cannot that his role as Messiah is inextricably linked to light and to his essence as a being of light. In his transfiguration on Mount Tabor, he reveals his truth as light and that salvation will come through this truth.

We thus find in the transfiguration and the discourse leading up to it Jesus affirming that he is the Messiah, dispelling notions that he will be a warrior-king like David, revealing his essence of light, and presaging that salvation will come to those who turn to the light and become, like him, beings of light. And lest there be any doubt that Jesus was affirming that he was the promised Messiah, he appeared on Mount Tabor with two of the most exalted figures to grace the Old Testament: Moses and Elijah.

As we have seen, the prologue of the Gospel of John reveals Jesus’ identity as light, his oneness with the Light, and his purpose to bring light into a world of darkness. More revelations of Jesus as light and his mission to bring light into the world are found in other gospel passages. In John 8:12, Jesus proclaims, “I am the light of the world.” In John 12:35, he also identifies himself as light: “A little while longer the light is with you. Walk while you have the light, lest the darkness overtake you.” In John 12:36, he again refers to himself as light as he urges his disciples to become children of the light. “While you have the light, believe in the light, that you may become sons of the light.” And in John 12:46, he links his messianic role with light: “I have come to bring light into the world.”

These gospel passages tell us, among other things, that Jesus had a privileged relationship with God, the Light, and that he came to teach us that we too can have the same relationship, one that will bring us spiritual transformation and deliverance.

III.     Jesus and Light in the Book of Revelation

The Book of Revelation offers more apocalyptic unveilings as to light, Jesus as light, and the relationship between salvation and light. The Book of Revelation, also known as the Revelation to John, is the account of a visionary experience of the apostle John, widely believed to be its author, near the end of his life. At the beginning of the vision, Jesus appears to John as a being of light, not unlike his appearance to him years earlier on Mount Tabor with Peter and James. As Jesus did with his transfiguration on Mount Tabor, he uses his appearance in Revelation in a transformed state to reveal truths about himself, light and spiritual transformation. And, more explicitly than in any other New Testament text, Jesus in Revelation speaks of what we must do to become light, offering his experience on earth as the model we are called to follow.

Jesus is revealing seven centers of spiritual energy within him—which are also within us–and that these centers, which John perceives as lampstands of glowing light, are the keys to spiritual transformation.

The apocalyptic revelations in the Revelation of John revolve around the unveiling by Jesus of seven centers of light, commonly known today as chakras, and their role in spiritual transformation. We have already seen in the gospels that Jesus taught about light and its relation to salvation. In Revelation, the last book of the New Testament, he further develops this teaching, not only in his unveiling of the centers of light but also of their significance for each of us and for the future of our world in the form of prophetic revelations that run throughout Revelation. Jesus reaffirms, as he did in the gospels, that the path of light is the path of salvation. But now, in his appearance to John, he adds specific instructions as to the chakras, their energies, and their role for people to become beings of light and one with God, which is salvation.

In the opening verses of Revelation, John sees Jesus as a radiant being and in Jesus’ midst he sees seven golden lampstands:

“Then I turned to see the voice that spoke with me. And having turned I saw seven golden lampstands, and in the midst of the seven lampstands One like the Son of Man, clothed with a garment down to the feet and girded about the chest with a golden band. His head and his hair were white like wool, as white as snow, and his eyes like a flame of fire; His feet were like fine brass, as if refined in a furnace, and His voice as the sound of many waters; He had in his right hand seven stars, out of his mouth went a sharp two-edged sword, and his countenance was like the sun shining in its strength.” Rev 1:12-16.

Jesus is revealing seven centers of spiritual energy within him—which are also within us–and that these centers, which John perceives as lampstands of glowing light, are the keys to spiritual transformation. Jesus not only unveils the existence of these centers but also that he mastered the energies of these centers when he walked the earth. His mastery of these centers and their energies is signified by the seven stars he holds in his hand. Jesus is making known that to become a being of light, i.e., to be free of darkness, we must transform these centers of energies into “lampstands” of light as he did when he walked the earth. Jesus teaches of the importance of these energies in his famous messages to the seven churches, the churches being symbolic references to the energy centers, or chakras, which he has just revealed to John.meditator-in-lotus-golden-light-background-chakras1

In the messages to the seven churches, Jesus teaches about each of the seven centers and their role in spiritual transformation. The vision in its entirety, i.e., the entire Book of Revelation, can be understood as a prophecy, although not set in stone, of what it means for us as individuals and for our planet if the energies of the chakras are used in the service of light and love or, instead, if they are used in ways that bring about darkness and evil.

Jesus expresses these truths symbolically as evidenced by the admonition he gives after each message: “He who has an ear, let him hear what the Spirit says to the churches.” Rev 2:7, 11, 17, 29; Rev 3:6, 13, 22. He is saying that the messages hold a deeper meaning intended for those who have ears to hear. Jesus’ use of symbolic language in teaching about the churches, or chakras, is similar to his use of symbolic langauge in gospel parables. When his disciples asked why he taught in parables, he explained: “Because it has been given to you to know the mysteries of the kingdom of heaven, but to them it has not been given.” Matt 13:11. The deeper truths contained in his messages to the churches, as in his parables, are for those who are developed spiritually enough to grasp the deeper meaning conveyed through the symbols. The deeper meaning of the messages, as Jesus stated, is meant for more spiritually advanced followers who can hear the Spirit and receive the wisdom the Spirit brings.

The meaning of the messages to the seven churches is discussed in the article “The Lost Churches of the New Testament”, at www.christianityandthechakras.com. The essence of these teachings is that the energies of the churches, or chakras, must not be misused, but rather they must be used wisely in order for a person to advance spiritually toward salvation. The spiritual import of using the energies of the chakras wisely is also found in several gospel parables. One such parable is that of the wise and foolish virgins in which Jesus teaches “for those with ears to hear” of the consequences of the use and misuse of the energies of the chakras. Matt 25:1-13.

In this parable of the wise and foolish virgins, Jesus refers to lamps, similar to John’s use of lampstand in Revelation, to symbolically represent the chakras, and he uses oil to symbolically represent the energies of the chakras. The virgins who use their “oil”, or energies, wisely gain entrance into the wedding feast, a symbol of union with the Divine. In contrast, the virgins who fail to use wisely the energies of the chakras are not allowed to enter the wedding feast. Their misuse of their “oil”, or energies, prevents them from making the transformation from human to divine consciousness, which lies at the heart of spiritual transformation. We see John passing from human to divine consciousness when, after having received the messages to the seven churches, he suddenly sees a door open, and then has an encounter with the Divine.John was one of Jesus’ more advanced disciples in whose heart, it appears, rose the morning star. 2 Pet 1-19.

The energy centers, or chakras, are known in most spiritual traditions as the keys to spiritual power and transformation. The term “chakra” is derived from a Sanskrit word meaning wheels of light. These wheels of light are the seven major energy centers in our energy bodies, also known as light bodies, which surround and interpenetrate our physical bodies. These seven centers are situated in places in our energy bodies corresponding to places along the spine in our physical bodies from the base of the spine to the crown of the head. These seven major energy centers, as well as many smaller ones, for aeons have been known by seers and spiritual adepts as phenomena that can be seen and experienced. In other words, these centers are not theoretical constructs.Apocalyptic Light 25

A seer and spiritual master who wrote extensively on Jesus’ teachings about the chakras is the late Paramahansa Yogananda, author of the classic The Autobiography of a Yogi. In several writings he interpreted the seven golden lampstands, seven churches, seven stars, and seven bowls in the Book of Revelation as symbolic references to the chakras. For example, in Wine of the Mystic: The Rubiyat of Omar Khayyam, he wrote: “These seven spiritual centers are spoken of as chakras or lotuses in the Yoga scriptures of India, and as ‘the mystery of the seven stars’ and the ‘seven churches’ in the Christian Bible. Rev. 1:20.” He similarly wrote in The Yoga of Jesus: “Man’s body, unique among all creatures, possesses spiritual cerebrospinal centers of divine consciousness in which the descended spirit is templed. These are known to the Yogis and to St. John, who described them in Revelation as the seven seals and the seven stars and the seven churches, with their seven angels and seven golden lampstands.” (Further references to the chakras in the gospels can be found in Paramahansa Yogananda’s “The Second Coming of Christ: The Resurrection of the Christ Within You”.)

Another spiritual master who interpreted the lampstands and churches in Revelation as references to the chakras is Sri Yukteswar. Like Paramahansa Yogananda, Sri Yukteswar was widely revered as a spiritual master in the Hindu tradition. Identifying the golden lampstands in Revelation as the chakras and as manifestations of “the true Light”, he wrote in The Holy Science (p. 91) that the Spirit manifests through these centers, which function as pathways from human to divine consciousness: “Through these seven centers or churches, the Ego or son of man passes toward Divinity.” It is this same transformation from ego consciousness to divine consciousness that John experienced after receiving the messages to the churches and that Jesus taught in regard to the use or misuse of the energies of the chakras in the parable of the wise and foolish virgins.

Jesus thus teaches that the path to salvation, which is meant to culminate in union with the Divine, requires that we use properly the Light of the seven churches within us.This understanding is the key to unlocking the deeper meanings embedded on multiple levels in the Book of Revelation. In these meanings we find that Revelation is a series of apocalyptic unveilings about the critical importance of the energies of the chakras not only for each of us but also for our world. Appearing as one who has mastered the use of the sacred energies of the chakras, Jesus calls us to do the same. But his revelations about the chakras and their energies do not end there. They are also a prologue to the rest of Revelation in which it is revealed not only for each of us but for our world the consequences if we use these energies in the service of light and love or if we misuse them in the services of darkness and evil. These prophetic messages are contained in the passages on the seven seals and seven bowls as they speak of the epic struggle between light and darkness unfolding in each of us and in our world, arguably the central theme running throughout the biblical narrative beginning with the Book of Genesis and ending in the Revelation of John.

The Revelation to John can thus be understood not as a prophecy set in stone but as an unveiling, an apocalypsis, of the possibilities that lie before us in our choices, both personal and collective, as to how we use the energies of the chakras. Jesus is calling us to transform the seven chakras into seven churches of divine consciousness alive and radiant with the same energies that he carried when he walked the earth and he continues to carry in his oneness with God.

IV.     The Need for Salvation: A World Beholden to Darkness

To fully understand light and its role in redemption we look to the Bible and what it tells us about darkness, for in the biblical account of darkness we find humankind’s desperate need for light. The Old and New Testaments portray a world and its people lost in darkness and evil. They also present a world where darkness and evil stand in opposition to the Light of its Creator. As stated in the Dictionary of Biblical Imagery, “It is impossible to understand the biblical imagery of light without seeing it as the great antithesis and conqueror of darkness.” (p. 509) Thus, the Bible not only depicts darkness in opposition to light as one of its principal themes, it explicitly indicts darkness in humankind’s alienation from God. Relating darkness to humankind’s alienation from God, the Dictionary of Biblical Imagery further states:

“The Bible portrays this opposition of evil to good through images of darkness and light. From the very beginning when God spoke the light into being, saw that the light was good and separated the light from the darkness, the light became associated with good, with God himself. Darkness, by contrast, works as the opposite of light and goodness, most often picturing a world of evil alienated from God.” (p. 248)

We first encounter the problem of darkness and evil and their power over people in the earliest verses of Genesis: “Then the Lord saw that the wickedness of man was great on the earth, and every intent of the thoughts of his heart was only evil continually.” Gen 6:5. The problem is reiterated a few verses later: “[T]he imagination of man’s heart is evil from his youth.” Gen 8:21. This dire plight of humankind is echoed repeatedly in the words and warnings of the prophets. For example, Jeremiah 4:14 admonishes the Israelites: “O Jerusalem, wash your heart from wickedness, that you may be saved. How long shall your evil thoughts lodge within you.” Similarly, Ecclesiastes 9:3 decries the evil and madness that rule people’s hearts: “Truly the hearts of the sons of men are full of evil; madness is in their hearts while they live…”

Psalm 52:3 likewise delivers a sweeping indictment of people’s lying nature and love of evil: “You love evil more than good. And lying rather than speaking righteous.” Isaiah 5:20, for its part, issues a somber warning against those who deceive by calling evil good and good evil and who choose darkness over light: “Woe to those who call evil good, and good evil; Who put darkness for light and light for darkness; Who put bitter for sweet and sweet for bitter.” Isaiah 9:2 adds that those who walk in darkness dwell in “the land of the shadow of death.” In Proverbs 2:13, evildoers are “those who leave the paths of uprightness to walk in the ways of darkness.” And, underscoring the bondage of darkness, it is rendered as a prison from which one needs to be freed. Ps 107:10, 14; Is 42:7; 49:9.Apocalyptic Light 2

The New Testament similarly depicts humankind and the world in need of freedom from darkness as it portrays darkness as a powerful force opposing and resisting the Light. We have seen this portrayal in the Gospel of John in its revelation that Jesus is the Light and that he came to bring Light into a world of darkness. Jn 1:4-10. Darkness is also characterized as a powerful spiritual force opposed to the light in Luke 22:53 in its reference to “the power of darkness”. Paul identifies the problem as not only darkness but also dark beings: “For we do not wrestle against flesh and blood but against powers, against the rulers of darkness of this age, against spiritual hosts of wickedness in the heavenly places.” Eph 6:12. Paul further cautions against the dangers of darkness and dark beings in believers’ relationships with unbelievers: “Do not be unequally yoked with unbelievers. For what fellowship has righteousness with lawlessness? And what communion has light with darkness? And what accord has Christ with Beliar?” 2 Cor 6:14-15. A similar dichotomy is found in 1 Thessalonians 5:5 in referring to believers as “children of the light” who are not “of the night [or] of darkness.” In Peter 5:8, the devil is likened to no less than a beast of prey roaming the world: ”Your adversary the devil walks about like a roaring lion, seeking whom he may devour.” Jesus therefore exhorts Paul to deliver those to whom he is called to preach “from the power of Satan”. Acts 26:18. And, lest we fail to fully grasp the dangers posed by darkness, we are forewarned that a life of darkness may very lead to the ruinous loss of all light: ”The light of a lamp shall shine in thee no more.” Rev 18:23.

These verses, like those in the Old Testament, identify humankind’s need to be free of darkness. But the New Testament also illuminates another truth about salvation, one that will prove pivotal to the entire story of salvation: freedom from darkness is made possible by the coming of Light into the world but people must choose the light. Therein lies the great moral imperative at the heart of salvation. It is not that the world is bereft of light. Rather, when offered the choice between light and darkness, people too often choose darkness: “And this is the condemnation, that the light has come into the world, and men loved darkness rather than light because their deeds were evil. For everyone practicing evil hates the light and does not come into the light, lest his deeds should be exposed.” Jn 3:19. So great is the problem of our free will to choose darkness over light that Jesus counseled the women of Jerusalem not to shed tears for him as he faced his death but rather for themselves and for their children, i.e., for the people of the world who choose to reject the Light and therefore choose to be prisoners of darkness. Lk 23:28-31.

Salvation, in its essence, is Jesus’ call for us to become, like him, beings of light and to join with him in union with the Light. Light, then, is the bridge between humankind and God, between human consciousness and divine consciousness.

The principal motif running throughout the Old and New Testaments, therefore, is the opposition between light and darkness and humankind’s need for deliverance from darkness. We hear this need for deliverance in God’s promises to the ancient prophets that He would deliver the world and its people from darkness and evil. The primary mission of a redeemer would then be to reveal to humankind the path of freedom from darkness and how to choose light over darkness. The fulfillment of this mission would, per force, require a person filled with light and free of all darkness. The New Testament reveals Jesus as this person filled with light and free of all darkness. It also reveals that he came as light in fulfillment of God’s promises to deliver the world and its people from darkness.

V.    The Mission of Jesus: Light and the Deliverance from Darkness

The New Testament clearly portrays Jesus and his mission as bringing humankind and the world out of darkness into the light. Jesus repeatedly asserts that he is light and his mission is to bring people out of darkness.For example, in John 8:12 he states: “I am the light of the world. He who follows Me shall not walk in darkness but have the light of the world.” Similarly, in John 12:46, he identifies himself as light and states that his mission is to deliver believers  from darkness: “I have come as a light into the world, that whoever believes in me should not abide in darkness.” In John 12:34, Jesus again refers to himself as light as he warns against the dangers of darkness: “A little while longer the light is with you. Walk while you have the light, lest darkness overtake you.” In John 12:35, Jesus yet again refers to himself as light as he exhorts his disciples to become children of the light: “While you have the light, believe in the light, that you may become sons of light.” And he informs Paul on the road to Damascus that he is sending Paul ”to turn [unbelievers] from darkness to light.” Acts 27:18.

The epistles also tell us that the salvation Jesus came to bring to the world was light and its power to deliver humankind from darkness. In Ephesians 5:8, Paul writes that true believers in Jesus pass from darkness to light and become children of the light: “For once you were darkness, but now you are light in the Lord. Walk as children of the light.” He goes on to advise against “fellowship with the unfruitful works of darkness” as he relates living in darkness with a death from which one is saved by the light given by Christ: “Awake, you who sleep, Arise from the dead. And Christ will give you light.” Eph 5:11-14. Similarly,1 Thessalonians 5:4-6 tells us that believers undergo a fundamental transition from darkness to light: “But you brethren are not in darkness… You are all sons of light and sons of the day. We are not of the night nor of the darkness.” Likewise, the author of Colossians, relating salvation to light and deliverance from darkness, proclaims that the saved will be “partakers of the inheritance of the saints in the light” and delivered “from the power of darkness.” Col 1:12-13. And in 1 Peter 2:9 salvation is succinctly rendered as being “called out of darkness into His marvelous light.”Apocalyptic Light 13

The New Testament defines the problem of salvation not only as the need for deliverance from darkness but also as the need for protection from dark beings who attack the light and work to hold people in bondage to darkness. The New Testament is replete with references to dark beings and the threats they pose. In Matthew 4:1-11, Jesus himself is attacked by the devil who attempts to destroy Jesus’ mission by tempting him to use his light for personal aggrandizement. In 1 Peter 5:8, we are warned of the devil as a dangerous presence in the world. Paul likewise identifies the battle being not only against darkness but also against dark beings and dark forces. Eph 6:11-12. We encounter these dark beings and forces in Jesus’ healings and in his exorcisms as he casts out unclean spirits and demonic entities. So powerful is the devil and his machinations that Jesus teaches us to pray for deliverance from the “evil one”. Mt 6:13. And Jesus’ mission is revealed as being not only to free individual’s but the world from the power of the devil: “Now is the judgment of this world; now the ruler of this world will be cast out.” Jn 12:31.

The New Testament unequivocally identifies Jesus’ mission of salvation with light, rendering freedom from darkness as synonymous with light. Yet, as we have seen, the New Testament also awakens us to our freedom to choose between light and darkness. In the Old Testament, humankind’s choice of darkness and evil was the crux of the problem, and it remains so in the New Testament. As 1 John 1:5-6 states, we cannot say we have chosen the light and still involve ourselves in dramas of darkness: “This is the message which we have heard from Him and declare to you, that God is light and in Him is no darkness at all. If we say we have fellowship with Him, and walk in darkness, we lie and do not practice the truth.” And, as Paul tells us, Jesus pulled back the veil of darkness but we must choose: “The night is far spent, the day is at hand. Therefore let us cast off the works of darkness, and let us put on the armor of light.” Rom 13:12. A new imperative to turn to the light is thus proclaimed: “Again, a new commandment I write to you, which is true in Him and in you, because the darkness is passing away, and the true light is already shining.“ I Jn 2:8.

VI.     What Is Light?

At the heart of the gospel story of redemption, then, is humankind being imprisoned in darkness and Jesus being sent by God to show us the way to freedom from darkness. And central to this freedom is light. If Jesus, indeed, is calling us to turn to the light and offering light as integral part, and perhaps the most integral part, of salvation, we may ask what is the light Jesus calls us to become. The answer is critical to understanding Jesus and his mission and, more importantly, to understanding the way of personal and global transformation that he taught. The New Testament, as we have seen, unveils the truth of light and salvation. We therefore look to the gospels and other New Testament texts for revelations about the nature of light and its power to heal and transform a people and a world.

The New Testament tells us that light is of the nature of God, is of the essence of Jesus, and is central to the salvation. Light, then, as the path to salvation stands as the bridge between humankind and God, between human and divine consciousness. But we cannot grasp these truths about light through words. Words give us concepts, a knowing of sorts mediated by the mind. But light as a concept fails to capture its truth. Light is not a matter of the mind, it is not something known through ideas, concepts or beliefs. As such, it is not with the mind that we will know light or what it is to be light.

Light is known only through light, which we learn in Jesus’ teachings. He did not teach about light through ideas or concepts or, for that matter, by even addressing the mind. Rather, he taught about light through symbols and metaphors pointing to something beyond what the mind can grasp, e.g., using lamps and oil to symbolically speak of light and its energy. He also taught about light by revealing directly to disciples on Mt. Tabor and in the Revelation to John his nature as light. He not only told them many times he was light, but he actually showed them he was light. Accordingly, just as light is known by light, we cannot truly know Jesus except by becoming light ourselves. Jesus, through his words and actions, taught us to become light. And to know Jesus by becoming light is to know the Light. To become light, then, is each person’s journey to salvation, the journey to God.

We encounter this extraordinary light in the opening verses of the Gospel of John, which reveal the nature of Jesus as light but not as the light seen by the ordinary eye.

Spiritual light, as it might be called, is sometimes encountered by persons who in dreams and visions see heavenly realms and spiritual beings appearing as radiant light. The New Testament tells us of several such experiences, which underscore one of the most striking features of the light as revealed in the New Testament: there is light not seen with the ordinary eye.The light of the sun or of a candle is seen with the ordinary eye. But the New Testament speaks of a different light.

We encounter this extraordinary light in the opening verses of the Gospel of John, which reveal the nature of Jesus as light but not as the light seen by the ordinary eye. If these passages referred to light seen by the ordinary eye, they would lose all meaning. Ordinary physical light already existed abundantly in the world, and Jesus would not be bringing to the world something new. The light referred to in the prologue to the Gospel of John was the light made visible by Jesus to his disciples in his transfiguration on Mount Tabor. If this light were seen by ordinary eyes, Jesus’ disciples would have seen it in and around him all the time, which they did not, and the disciples waiting at the foot of Mount Tabor would have seen a light shining atop the mount, which they did not.

Other New Testament passages further attest that the light of Jesus came to bring is not light seen by the ordinary eye. Paul encountered this light in his conversion experience: “I saw a light from heaven, brighter than the sun, shining around me and those who journeyed with me.” Acts 26:13. Peter saw such light when he was freed from prison by an angelic presence: “Now behold, an angel of the Lord stood by him, and a light shone in the prison.” Acts 12:7. In Revelation 22:23, this same light is associated with the New Jerusalem, illuminated not by a natural source but by divine light: “And the city has no need of the sun or the moon to shine in it, for the glory of God illuminated it, and the Lamb is its light.” Similarly, Revelation 22:5 proclaims that the Kingdom of God is lit not by natural but by the light of God: “And there shall be no light there: They need no lamp nor light of the sun, for the Lord God gives them light.”Apocalytpic Light 1

The New Testament associates this extraordinary light with the Divine. The Gospel of John, as we have seen, identifies the light Jesus brings to the world as the Light. “That was the true Light which gives light to every man who comes into the world.” Jn 1:9. We also encounter the relationship of light with the Divine in James 1:17, which refers to God as the “Father of lights,” as well as in 1 John 1:5, which proclaims that “God is light and in him is no darkness at all.” Likewise, in 1 Timothy 6:16 God is the one who “dwells in unapproachable light.” And Revelation identifies light not only with God but also with the Spirits of God. “There was a rainbow around the throne, in appearance like an emerald… And from the throne proceeded lightnings, thunderings and voices. And there were seven lamps of fire burning before the throne, which are the seven Spirits of God.” Rev 4:3, 5.

We learn of light not only in gospel passages speaking of what light is but also in those speaking of what light does. We see what light does in what Jesus does, for Jesus is a being of pure light. In his actions we encounter light as a powerful force affecting people and things on many levels and in many ways. The power of light is manifested in Jesus’ miracles. He transformed water to wine, multiplied loaves and fishes, walked on water, calmed the seas, raised Lazarus from the dead. He even caused a fig tree to wither and die to illustrate a fundamental teaching about those whose lives do not bear fruit in the Spirit.

We learn more about light in Jesus’ encounters with darkness, when his light is set in relief against the darkness. Jesus’ encounter with the devil while fasting in the desert was a spiritual attack on Jesus’ light and mission to bring light into the world. Jesus was victorious in this battle, foreshadowing his victory over darkness throughout his life. He continued to confront and overcome darkness when he healed people of the darkness rendering them physically ill and diseased. He likewise battled and overcame darkness when he cast out demons and other unclean spirits. Jesus’ ultimate testament to the power of light over darkness was his crucifixion and resurrection. His personal triumphs over darkness, as well as his healings and exorcisms, teach us that the light Jesus brought to the world is more powerful than darkness and can free humankind and the world from darkness and its deadly grip.

We thus see revealed in Jesus’ miracles, healings, exorcisms, death and resurrection a force emanating from God and acting through Jesus. Indeed, Jesus’ performance of extraordinary feats is ascribed to God, revealing Jesus’ special relationship with the God: “And the power of the Lord was present to heal them” (Luke 5: 17); “I can of Myself do nothing” (John 5:30). Jesus’ miracles and healings, his death and resurrection, thus reveal his special relationship with the Father, the Light, a special relationship to which we too are called. It is because of this relationship, open to all who turn to the light, that Jesus can promise to those who follow his path and become one with the Divine that they will do even greater things than he did, a promise that light has the power to transform those who turn to the light and, through them, the world. “Most assuredly, I say to you, he who believes in me, the works I do he will do also; and greater works than these he will do because I go to the Father.” Jn 14:12.

The light Jesus revealed, then, is not to be understood as representing goodness or divine blessing or a higher spiritual principle. Rather, what Jesus revealed is an extraordinarily powerful force emanating from God and illuminating and animating His creation. Jesus revealed this force at every turn when he walked the earth: in his teachings, his miracles, his healings and exorcisms, his unveiling of his essence of light on Mount Tabor, his death and resurrection, and his appearance to disciples after his resurrection. In these and other ways, Jesus revealed yet another truth central to salvation: this extraordinary divine force, which he calls light and which is associated with God, dwells within each of us. It is, as we are told in John 1:9, the “the True Light which give light to every man who comes into this world.” And it is, as Jesus unveiled, the Kingdom of God within: “The Kingdom of God does not come from observation: nor will they say, ‘See here!’  or ‘See there!’ For indeed the Kingdom of God is within you.” Lk 17:20-21.

We thus see that Jesus revealed light to be not only of the nature of God but also our divine essence. Jesus is saying to us that we are like him when he walked the earth: human and divine. In this sense salvation—deliverance from darkness—entails awakening to our true natures as beings of light. Jesus refers to this inner light to which we must awaken as the Son of Man, the divinity dwelling within us that he calls us to become: “And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up.” Jn 3:14. Jesus foretells that some of his disciples will lift up the Son of Man–realize their divine essence–while still in body: “Assuredly, I say to you, there are some standing here who shall not taste death till they see the Son of Man coming in His Kingdom.” Matt 16:28. It is this inner light, Jesus proclaimed, which brings those who so choose into oneness with his light and the Light of God: “At that day you will know that I am in My Father, and you in me, and I in you.” Jn 14:20.

VII.     Light and Love

The divine light revealed by Jesus is indistinguishable from divine love. What Jesus says and does as a being of light are expressions of divine love. This interplay of divine light and love in the New Testament reveals yet more about salvation. It tells us that to choose the light is also to choose to love, for when we choose not to love we are blinded by darkness: “He who says he is in the light, and hates his brother, is in darkness until now. He who loves his brother abides in the light, and there is no cause for stumbling in him. But he who hates his brother is in darkness and walks in darkness, and does not know where he is going, because the darkness has blinded his eyes.” 1 Jn 2:9-11.Apocalyptic Light 11

We have seen in Jesus’ miracles, healings, and exorcisms and in his personal triumphs over darkness that light loves. Jesus was light and he used light in the service of love. Likewise, Jesus loved and he loved in the service of light. Thus, in Jesus we encounter a being of pure light and pure love. And we also see in him that light and love are not only inextricably linked but are one and the same. Light, as a divine force dwelling in Jesus and also acting through him, is of a very high vibration of energy, so high that is dispels the vibration of darkness. Love, too, is of a very high vibration of energy, arguably the highest vibration of all energy. It is in this highest vibration of energy that divine light and divine love are inseparable. To become light, then, is to become love, and to become love is to become light. And to become light and love is to realize our true selves, our true identities, for we are, as Jesus taught, children of the Light who have dwelling within us our essence of Divine Light.

VIII.     Seeing the Unseen

If the light revealed by Jesus is real, why do not we see it? Therein lies the problem, at least a big part of it, for each of us and for our world. It is difficult to see the light until we advance spiritually – until we turn to the light and through prayer, spiritual practices, and selfless service live at light’s higher vibration of energy. It is then that we will be able to see what is unseen with the ordinary eye.

We find this “spiritual” seeing in some seers and visionaries of almost all spiritual traditions. This visionary way of seeing comes as a gift to some, which seems to be the case with the disciples on Mount Tabor. To others it comes as the fruit of spiritual evolvement, which perhaps was the case with John’s visionary experience recorded in Revelation. In traditions of Eastern spirituality, seeing non-physical light is often ascribed to the opening of what is called the spiritual eye, an energy center, or chakra, in the center of the forehead just above the physical eyes. In these traditions, opening  this energy center is considered fundamental to spiritual awakening. Jesus refers to this kind of spiritual sight when he says that seeing through this chakra, or spiritual eye, and not with ordinary sight, fills one with light: “The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light.” Mt 6:22 (King James Version).

Seeing through the spiritual eye is often associated with purity of heart. Purity of heart comes from purifying the energy center known as the heart chakra and deepening into the Hidden Chamber of the Heart, which lies beyond the depths of the heart chakra. It is in this experience that we encounter our inner essence of Divine Light and Love, our Sacred Heart. Jesus proclaims that this divine encounter will come to the pure in heart: “Blessed are the pure in heart, For they shall see God.” Mt 5:8. John in his vision Apocalyptic Light 14recorded in Revelation had this experience when he entered beyond the depths of the heart chakra and had a direct experience of the Divine. Rev 4:1-5. He opened to his Sacred Heart where he then experienced the Sacred Heart. This Sacred Heart of divine light and love is honored in Catholic tradition in its reverence for the Sacred Heart of Jesus and the Immaculate Heart of Mary. Spiritual sight is also attributed to some Old Testament prophets, often referred to as seers, e.g., Zech 1-6, Dan 10:5-8, Isa 33:17, 2 Sam 24:11; Isa 29:10. Not the least among these seers was Moses, who saw God face to face. Deut 34:10. The seers’ prophetic roles in large part depended on seeing things unseen by the ordinary eye and conveying what they saw to others.

IX.     What Is Darkness?

The darkness Jesus reveals is no less real than the light. Darkness is clearly a force and not a metaphor for that which is not good or for a spiritual principle opposed to the good. And, while not synonymous with evil, darkness is closely associated with evil. The Dictionary of Biblical Imagery interprets references to darkness in the New Testament as referring to a cosmic, spiritual force:

“The power of darkness in the NT is so vivid that it is more than a symbol, becoming nothing less than a spiritual reality. Jesus himself spoke of “the power of darkness” (Lk 22:53), and Paul spoke of how Christians do not battle against physical enemies but against “cosmic powers of this present darkness against spiritual forces of evil in the heavenly places” (Eph 6:12 NRSV). The context into which darkness is here placed is the cosmic spiritual battle between good and evil, God and Satan. “What partnership is there between righteousness and lawlessness?” Paul asks. “Or what fellowship is there between light and darkness? What agreement does Christ have with Beliar?” (2 Cor 6:14-15 NRSV). The world itself is divided into “children of light” and children of the night or of darkness. (1 Thess 5:5). The ultimate power of darkness was manifested with the temporary triumph of evil as Christ hung dying on the cross—a triumph of evil that took the form of a three-hour darkness that left people awestruck.”

The New Testament makes clear that darkness is a powerful spiritual force, and Jesus unveils not only the reality of light but also the reality of darkness. And it is in the conflict between these titanic forces that salvation unfolds. We thus find in the New Testament the development of the motif originating in the Old Testament: that humankind is at the epicenter of a cosmic battle between light and darkness. We also find that Jesus entered into the midst of this battle, revealing light’s power over darkness and the choice of light over darkness as the path of salvation..

X.     Darkness Today: The Need for Discernment

Is the darkness in us and our world today less potent and less problematic than the darkness decried by the Old Testament prophets? Is today’s world any less dark than was the world when Jesus walked the earth? And is the need for freedom from darkness any less urgent today than it was during biblical times?

These questions may seem hard to answer. One reason is because we often cannot distinguish between light and darkness. As in the times of Isaiah, in today’s world we often call evil good and good evil, and we put darkness for light and light for darkness. Isa 5:20. In other words, we may not be any more discerning of light and darkness than were the people of ancient times. Lacking the ability to distinguish between light and darkness, we are vulnerable to becoming trapped in things of darkness that we mistakenly believe are of the light. Our discernment, then, or lack thereof, is of critical importance for our spiritual well-being. As Jesus warned, our choices between light and darkness have consequences for our lives on earth but also extending far beyond our lives on earth.

One way to distinguish between light and darkness—which Paul called a mark of spiritual maturity (Heb 5:14)—is to know that light carries a high vibration of energy and darkness a low vibration of energy. Persons and things of light are of a high vibration of energy, while persons and things of darkness are of a low vibration. We can teach ourselves to feel the energies of these high and low vibrations and learn to distinguish between them in ways that go beyond what may feel good or bad on a superficial, physical level. We are more than physical beings. Feeling a high vibration of energy is not always the same as what may feel good or pleasurable physically. Confusing physical pleasure with what is good spiritually is a pitfall for those who identify themselves with their bodies and fail to recognize that they are not just physical beings but spiritual beings as well.Apocalyptic Light 10

Another way of discerning between light and darkness is by looking at the fruits of our thoughts and actions. When our thoughts and actions bring to ourselves and others truth and the very real experience of loving and being loved, we will see the fruits of light at work. When our thoughts and actions bring falsehood and a lack of love to ourselves and others, we will see the fruits of darkness. As Jesus said, we will know the tree by its fruit. Light will beget more light, and where there is light there is love. Darkness will beget more darkness, and darkness opens us and others to evil.

The gold standard for discerning light from darkness is to see with spiritual sight what is light and what is dark. This becomes possible when we develop spiritually to a level at which we can “see” not with the ordinary eye but with the spiritual eye. Mt. 6:22 KJV. As discussed above, this higher level of seeing comes with the opening of the energy center in the forehead between the eye brows, often referred to as the third-eye chakra. When it opens and is developed as a center of spiritual knowing, we then see energies unseen by the ordinary eye, energies that are light and energies that are dark. For example, we can walk into a room and see it filled with light or darkness. Or we can look at a person and see the person surrounded by light or by darkness. This spiritual sight allows one to penetrate veils of illusion, making visible what is inaccessible to ordinary eyes. This level of discernment, which Jesus had, reduces the chance that one will live blindly and fall prey to the deceptions of the world.

Choosing between light and darkness is difficult if we cannot distinguish between them, particularly when the darkness impersonates the light. Learning to discern what is light and what is dark, which for some will include spiritual sight, give us a greater ability to know what is light and what will bring us to freedom. In the same manner, it allows us to better know what is dark and will keep use trapped in darkness. Choices between light and darkness become clearer as we come to know more about light and darkness in the world and learn how to distinguish between them. We then are much less likely to confuse light and darkness and to fall prey to things of darkness that we misperceive to be of the light.

XI.   Sex, Money and Materialism: Paths of Light or Paths of Darkness?

Three areas of our lives today in which it is often difficult to distinguish between light and darkness relate to sexual energy, money, and the materialism embedded in many of the beliefs and values of the modern world. The difficulty in distinguishing between light and darkness in these three areas, which are pillars of contemporary culture, illustrates the problem we face in discerning between light and darkness and choosing between them. Just as the peoples of the ancient world were imprisoned in the darkness as it manifested in their world, we too may be imprisoned in darkness, the same darkness as of ancient times but rendered in different forms. Lacking discernment in the most fundamental aspects of our lives, we too may be trapped in darkness without knowing that we live in darkness and its low vibration of energy. In other words, what we may perceive as good and what may feel good and what we may choose as good may, in fact, be avenues for the darkness to enter our hearts and minds and to keep us prisoners of darkness but blinded to this truth.

Sexual energies are the most powerful spiritual force within us. Flowing from the two lower cerebrospinal spiritual centers, or chakras, these energies are a divine, creative and powerful source of grace, healing and transformation. In the Revelation to John, they are unveiled as nothing less than the “Spirits of God.” Rev 4:5. They are  essential to both our physical well-being and our spiritual transformation. In their highest forms, sexual energies are meant to be joined with the energy of love flowing from the depths of the heart chakra when the lower chakras and the heart chakra are open and their energies are used as an expression of love.

Sex then holds the potential to be much more than an act in pursuit of physical pleasure. It is meant to be an ecstatic encounter between two lovers filling them with light and love and lifting them to a state of joy that arises from the depths of the heart chakra.

One of the principal ways for the fusion of sexual energies and the energy of the heart is love-making. When the sexual energies merge with the energies of love flowing from the heart, we are filled with light and are brought to a higher vibration of energy. These energies, now joined, become a single force that is creative, healing and liberating in its power to lift us to a higher frequency of energy. This can happen in love-making only when our heart chakra is open and our sexual energies are used as an expression of love. Love-making then becomes one of the most potent ways to transcend the limitations of the ego because true love-making lifts out of the ordinary ego and ordinary mind and into the Sacred Heart of love beyond the depths of the heart chakra.

Sex then holds the potential to be much more than an act in pursuit of physical pleasure. It is meant to be an ecstatic encounter between two lovers filling them with light and love and taking them into states of joy arising from the depths of the heart chakra. As such, love-making has a place in our lives reaching far beyond the physical. At its highest and purest level, love-making is more of an energetic experience than a physical one. This is true of orgasm as well. It lifts lovers whose hearts are open into the transformative power of sexual energy and into the mystery of divine love within the heart. In this sense, love-making and orgasm can be seen as a preparation for and as preludes to union with the Divine, providing, so to speak, a taste the greater ecstasy that awaits us if we hold true to our spiritual destinies.

Apocalytpic Light 24Few people understand the role of sexual energy and love-making in the salvation to which Jesus called us. Popular culture, blinding us to the true purpose and power of sexual energy, teaches us to view sex as one of the primary venues for physical pleasure and the satisfaction of ego desires. We find this benighted view in the media, music and advertising, as they condition to use sex, and therefore our sexual energy, in the service of physical pleasures and ego gratification.

But sex at the physical level does not fill us with light, does not transform us spiritually, and does not bring us closer to the fulfillment of our deepest longing to be one with the Divine, all of which are part of the path of salvation. Instead, we too often allow into our hearts and minds debased and often pornographic images and fantasies that fill us with darkness and diminish our capacity to experience what love-making is truly meant to be. This occurs even with children at young ages as they are initiated by popular culture into the misuse of their bodies and sexual energies. Later, as adults, they do not know what love-making truly is and how to experience it as a source of light and love. We have been misled into believing that the misuse of the body and sexual energy is light, whereas in popular culture it has become an avenue through which darkness enters us and keeps us at a low vibration of energy, which is inimical to all that Jesus taught.

Money, too, often disguises itself as light but brings darkness into our lives. Material security is a legitimate need, but money has been given a place in our lives and world that it does not merit. Our culture is steeped in the consciousness of money. This can be seen by how often in a day we think of God and what will bring us closer to God as compared to how often in the same day we think of money and what will bring us the things we can acquire with money. The desire for money and material possessions is fed by the lies seeded throughout popular culture that money and material possessions will fulfill our deepest longings for joy and freedom. But these illusions promise what they cannot deliver. They cannot and do not bring us the joy and freedom that sits at the heart of the salvation offered by Jesus. One reason for this is that money carries a low vibration of energy, far below that of light and love. When we live in a consciousness of money and material possessions we live in a low and often dark vibration of energy, which stands opposed to the higher vibration of light and love.

Apocalyptic Light 20While we may hide from ourselves the truth of our worship of money, our energy fields tell the tale. The consciousness of money and desire for material wealth, and the misguided beliefs and desires born from such consciousness will create in our energy fields a low vibration of energy. To the extent that we live in what we love, we will live in the low vibration of energy within the energy fields that surround and interpenetrate our physical bodies. We are then unable to live at the high vibration of light and love needed for salvation, unwittingly becoming trapped in the darkness of the false god we have created. The happiness that money and material possessions bring, seductive as they are to the ego, pales in comparison to the joy we experience when filled with the light and love of the Divine. When we worship at the altar of money, we sacrifice the magic of this light and its power to transform us and the world. Moreover, it may be the consciousness of money and its low vibration of energy, and not the high vibration of light and love, that we carry with us over to the other side in the transition known as death.

The pervasive influence of money, which often enters us subtly, has made the desire for and attachment to money and material possessions a modern-day disease of the soul. When we put money and material possessions before God we are not living in the consciousness and energy of the Divine. Jesus taught that light and love, and not money and material possessions, are the keys to salvation. If he believed that money and material possessions would bring the salvation promised to the ancient prophets, he would have preached to that effect. But he did not. Instead, we are warned that we cannot love both God and the things of the world. Mt 6:24. We are similarly counseled: “Do not love the world or the things of in the world. If anyone loves the world, the love of the Father is not in him.” 1 Jn 2:15.

The materialism of our modern times is another avenue for the darkness to enter our hearts and minds and to prevent us from living as beings of light and love. We are not only physical beings but also spiritual beings, as Jesus magnificently showed on Mount Tabor, in his Revelation to John, and in his resurrection. Materialism blinds us to this reality, obscuring the truths taught by Jesus that we are in essence Spirit and that how we use our spiritual energies will determine whether we attain freedom in light or remain imprisoned in darkness. The New Testament makes clear in its unveiling of light that we are spiritual beings and that our spiritual energies, including the energies of the chakras identified as the Spirits of God, must be used for light and love in order for us to become, like Jesus, light and love.

Modern culture in many parts of the world has fallen under the spell of materialism. Materialism is embedded, implicitly or explicitly, in educational systems, entertainment, advertising, and in many economic and governmental policies. Few of us are taught when we enter school and begin to open to the broader world that we are spiritual beings whose essence is light and love. And the lip service often given to these truths by religions is too readily belied by the false consciousness of materialism that even our religious institutions find hard to escape. The endless and pervasive drumbeat of materialism in our lives and world blocks us from being open to the many dimensions of Spirit within and around us, too often rendering us unable to even feel the higher vibration of Spirit when it is present..

Materialism’s effects on us can be considered a rape of the soul, a violation of the soul’s longing for Spirit and the transformation Spirit brings. Without an understanding of light, which is of the essence of Spirit, we are impotent to truly transform ourselves and the world. Even in our churches we are not taught about light and its power to transform. It is probably fair to say that many people go to church and have an experience in which their consciousness and energy are lifted, but the change is short-lived as they soon return to the things of the world and their low vibration of energy, which defeat the higher vibration of Spirit. What seems to be lacking is not genuine worship and in some people a heart-felt desire to change, but the teaching about light and its mastery as one of the most important keys to spiritual transformation.

XII.     Light and Salvation

Misuse of the body and sexual energy, money and materialism are but some of the many ways that darkness weaves itself into our hearts, minds, and souls. The darkness then creates in us a low vibration of energy, which blinds us to our innermost truth that in our essence we are beings of light and children of the Light. The delusions created by the darkness seduce us into believing wrongly that our deepest longing—which is for light and love and the freedom they bring—will be fulfilled not by the magic and mystery of light and love but by what is dark but often mistaken as light. We then end up, as decried by the ancient prophets, loving darkness rather than light and calling good evil and evil good.

The higher the vibration of light, the more the darkness is dispelled in us and the world.

Salvation is freedom from darkness, and freedom from darkness is to be, like Jesus, one with God, who we are told is the Light and the source of all light. Jesus’ union with the Father, to which we are called, is a union of light with Light. When we turn to and become the light, we then are joined with the Light of the Father. Jesus can thus say that many who believe will do greater works than he because they too will be one with the Light. Jn 14:12. This divine union is achieved through sacrificing all that is not light, which is the lesser self and its lesser desires, for all that is light, which is the divine light that shines in ever man. John 1:4. Jesus showed us the way in his words and actions and, ultimately, in his death and resurrection.

Apocalyptic Light 26The truth of the light within us and the imperative of becoming light are found in other spiritual traditions. In some of these traditions, we find a highly developed understanding of light as a powerful energetic force that is interwoven into beliefs and practices regarding spiritual transformation. One of these traditions is Hinduism. A teacher in the Vedanta tradition of Hinduism, Swami Vishnudevananda, writes that the goal of the practice of meditation is nothing less than the realization of the light within:

“In Vedantic meditation, the most important thing is to realize that one’s self is the sun of suns, the light of lights. In the state of meditation one can see above the body and above the mind and dehypnotize oneself into the light of lights, into the sun of suns.” (The Complete Illustrated Book of Yoga, p. 314)

Jesus’ revelations about light also teach us that we can become the light of lights, the sun of suns—and that knowing that we are this light and becoming this light is the path to salvation. When we become the light, we live at a higher vibration of energy, the vibration of love. Love, not to be mistaken for an emotion, is an energy, and it is this energy that is needed not only to transform into light the darkness in us but also to dispel the darkness in the world. The more we turn to light and love, and the more we are light and love, the more effective we will be in our efforts to stand in opposition to the darkness in the many forms in which it is embedded in us, in our societies and in many of societies’ institutions, formal and informal, that keep imprisoned children of the light.

Light and love, then, and their high vibration of energy, which is the vibration which brings us closest to the Divine, is the sine qua non of truly meaningful transformation on all levels—spiritual,  political, economic, social, emotional and psychological. It is not a question of choosing between a spiritual path and efforts to change the things of the world that are dark and oppressive. Each person is given gifts and talents and is called to use their gifts and talents in ways that allow them to become light and also to stand in opposition to the darkness of the world, for the higher the vibration of light and love, the more the darkness is dispelled in us and in the world. And, if we are called to fight, we must do our best to fight with the light and as children of the light.

What if Jesus came into the world not to be worshipped but to show us the path to become like him–beings of light? What if Jesus came into the world not to establish a church or churches of dogmas and doctrines but rather to show us how to create within us churches of light and love? To be holy, then, would mean to be filled with light and love. This, in turn, would mean that to be holy we must transform the darkness within us into light and turn away from the false promises of the darkness of the world. And those who choose to do so will not, the New Testament tell us, stand alone. Jesus will stand alongside us—as he has since he walked the earth two thousand years ago—offering his light and his love to free us from darkness and to be, with him, joined in union with the light and love of the Divine.

XIII.  Conclusion

The New Testament reveals many truths. Of singular importance among its revelations is the truth of light and of our true natures as beings of light. Jesus’ life, teachings and mission cannot be fully grasped without understanding his reveelations about light and, ultimately, by becoming light. Light stands today, as it did when Jesus walked the earth, as the path to freedom for us and for our world. Light has the power to dispel fear, hatred, violence, greed and the illusions which feed these and other forms of darkness. When we live in light, we will do what light does, which is to love. Jesus taught this impeccably in all he said and did. Spiritual transformation, personally and globally, awaits those who will turn from darkness and choose to become light. Then we may find that we are transforming not only ourselves but also the world as we live and love in union with the Divine.

Epilogue

Light and love are the most potent antidotes to darkness and evil. The place of reason vis-à-vis darkness and evil is in the service of light and love, which stand as the highest truths revealed in the New Testament.

 

 

 

 

The Lost Churches of the New Testament


Introduction of Eastern philosophies and spiritual practices into the Western world has brought with it knowledge of the psychospiritual energy centers known as chakras. A question that often arises is why Jesus, as a spiritual master, did not teach about these energy centers whereas spiritual masters from most other traditions have taught about them and their vital role in spiritual transformation. A deeper reading of the New Testament, however, reveals that Jesus did in fact know and teach about the chakras and their crucial role in spiritual transformation. These teachings are found in the Book of Revelation and in several gospel passages, texts which form part of the New Testament canon, the foundational text of Christianity for the past two millennia.

The Chakras

The term chakra is derived from an ancient Sanskrit term meaning wheel of light. The chakras refer to energy centers situated in what is known as the energy body, a non-corporeal body of subtle energies overlaying and interpenetrating our physical bodies. The energy body, one of several subtle energy bodies overlaying and interpenetrating the physical body, holds within it many large and small energy centers. The term chakra commonly refers to the seven principal energy centers. These seven centers, which are non-anatomical in nature, are located in the energy body at points corresponding in the physical body the base of the spine, just below the navel, the solar plexus, the center of the chest at the level of the heart, the throat, the forehead between the brows (often referred to as the third eye or spiritual eye), and the crown of the head.[i]

Apocalyptic Light 12Most spiritual traditions, with Christianity being the major exception, have long known of the existence of the chakras and have understood their profound importance for spiritual transformation. In fact, in most spiritual traditions, including Hinduism and Buddhism, spiritual practices based on an understanding of the chakras and other subtle energies are deemed essential for the attainment of higher spiritual states.
The importance of the chakras, however, is not limited to the spiritual. These energy centers are also important for physical health and well-being because they directly affect the energy body, which in turn acts as the energetic template of the physical body and influences health and disease at every level of the physical body. When the energy body is vibrant with the chakras open and spinning, our energy fields will be strong and in most cases we will be physically healthy and operating at relatively high levels of energy. A seer would see in such a person the spinning of the chakras and the flow of energies throughout the person’s energy field. In contrast, the energy body of a person suffering from disease or illness will usually be discolored and vibrating at a low frequency, with energies of one or more of the chakras being blocked or moving slowly or not moving at all. As such, blocked or discolored energies in a person’s aura, or energy field, often foreshadow physical illness.[ii]

The Chakras in The Revelation to John

While references to the chakras are found in the gospels, some of the most important references to the chakras in the New Testament are in the Book of Revelation, also called The Revelation to John, which forms part of the official canon of Catholicism and most Protestant denominations. It is widely, although not universally, believed to have been written by the apostle John near the end of his life. In the opening verse of this text, John explains that the revelation came from God through Jesus Christ to an angel and then to John “who bore witness to the word of God, and to the testimony of Jesus Christ, and to all things that he saw.” Rev.1:1-2.[iii] The phrase, “all things that he saw”, signifies that John’s experience was visionary in nature, which is confirmed by John saying that when he received the revelation he “was in the Spirit”. Rev.1:10.
At the beginning of the vision, John is instructed to send what will be revealed to him to seven churches in cities located in the area known today as Asia Minor: Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea. Rev.1:11. Upon receiving this instruction, John turns to see who is speaking to him. He immediately beholds seven golden lampstands, and he sees standing in their midst “One like the Son of Man” holding in his right hand seven stars. Rev.1:12-16. This radiant figure proclaims to John, “I am the First and the Last. I am He who lives and was dead, and behold, I am alive forevermore.” Rev.1:7-18. These words make clear to John that he is in the presence of Jesus, which is further confirmed when the radiant figure says, “I am He who lives, and was dead, and behold, I am alive for evermore.” Rev. 1:18.

“What we may find, if we look deeply enough into Jesus’ teachings on the chakras, is a fundamentally new dimension of Jesus’ message and mission that has gone unrecognized in Christianity’s teachings on Jesus throughout its history. The issue these teachings raise is not one of competing views of Jesus, but of complementary views that see Jesus at the different levels that He lived and that understand His teachings at the different levels at which He taught.”


Jesus immediately proceeds to give to John the keys to understand the meaning of much of what He will reveal to him. Jesus discloses to John that when He speaks of the seven churches He is referring not to actual churches or communities of believers but to something much different.[iv]  He explains to John that the seven lampstands in the midst of which He was standing are the seven churches and that the seven stars He holds are the angels of the seven churches:

The mystery of the seven stars which you see in my right hand, and the seven golden lampstands: The seven stars are the angels of the seven churches, and the seven lampstands which you saw are the seven churches. Rev.1:20.

In these words, Jesus reveals to John that He is speaking not literally but symbolically. Equating the stars with the angels of the churches and the lampstands with the churches themselves, He lets John know that what He will reveal is not about actual churches in Asia. Jesus underscores that the churches, lampstands and stars are symbols signifying something other than actual churched by repeating no less than seven times, after each message to the seven churches, the exhortation: “He who has an ear, let him hear what the Spirit says to the churches.”[v] Jesus is making clear to John that the meaning of His words is not to be found in their literal meaning. Moreover, He is stating that what He is revealing will not be understood by all, but rather only by those who “have an ear to hear”. What’s more, He is exhorting those who do grasp the deeper meaning of what is revealed to listen carefully because it is critically important. As we shall see, what Jesus is revealing is an understanding of His spiritual transformation when He walked the earth and of what we are called to do to follow His path and become like Him.

Apocalyptic Light 2Jesus, by identifying the churches with the lampstands, is revealing that the churches represent things that are of light and energy. He also associates the seven lampstands with seven angels, indicating again that He is not speaking of churches existing in the physical world but of things belonging to the world of Spirit. He further makes known that He is not speaking on a literal level when He instructs John multiple times to give the messages to the angel of each church, and not to the churches themselves.[vi] What then, we may ask, are seven in number, are of the nature of light and energy, belong to the world of Spirit, and are somehow tied to the prophetic teachings that follow Jesus’ messages to the churches? It is hard to avoid the conclusion that Jesus is speaking of the chakras, with each of the seven churches representing one of the seven principal chakras.

We see this more clearly as Jesus gives a message to each church, praising the church for what it has accomplished and also admonishing it for its shortcomings. Jesus’ initial instruction is to the church of Ephesus, acknowledging its successes but also warning that if it fails to correct its errors He will remove from it its lampstand. “I will come to you quickly and remove your lampstand from its place–unless you repent.” Rev.2:5. Jesus is not speaking of the removal of something physical, but of something related to light and energy and Spirit, which as noted already is of the nature of the chakras. He, in effect, is saying that errors as to the chakras and as to the use of their light and energy must not be allowed to happen because such errors will lead to their removal, indicating that something essential to the nature of the chakras as light and energy and Spirit will be lost. Jesus not only warns against this but clearly does not want it to happen. The reasons for the warning, dire in nature, will become evident as the revelation unfolds.

Jesus goes on to acknowledge each of the other six churches for what each has accomplished, but He also admonishes each for ways in which it has gone astray. What Jesus is doing with these messages is teaching that if things are not right with each of the chakras, there will be consequences that are not good. In other words, He warns that things can go wrong with the energy centers and that we must be vigilant not to let this happen, a central theme running throughout Revelation. Arguably, the apocalyptic disasters forewarned of in Revelation are tied directly to the misuse of the energies of the chakras on both personal and collective levels.

Jesus does not only give instructions and warnings. He also reveals the spiritual purpose of using wisely the chakras and their light and energy. He does this by making promises to those who “overcome” as to the churches, or chakras. While the King James Version uses the word “overcome”, other biblical translations use different but similar terms: “conquer” (New Revised Standard Version), “victorious” (Revised English Version), “to the victor” (New American Bible), and “to those who prove victorious” (New Jerusalem Bible). These translations all convey the same crucial lesson about the chakras: We must, as did Jesus, engage in a struggle relating to the energies of the chakras and we must, as did Jesus, win this struggle to advance spiritually. Jesus expressly promises to those who do overcome and who do advance spiritually that what they will achieve will be truly grand and great, nothing less than the culmination of the spiritual path that He came to teach us and the true meaning of salvation.

The Meaning of Overcoming

What might it mean, then, to overcome or to conquer or to be victorious as to the chakras? We are given the answer in the person of Jesus as He appears to John. By appearing amidst the seven lampstands and holding seven stars, He is telling John that He has overcome, or has been victorious, as to the energies of the chakras. At the same time, He is showing John what awaits those who overcome as He overcame in relation to these energies:

“[A]nd in the midst of the seven lampstands was One like the Son of Man, clothed with a garment down to the feet and girded about the chest with a golden band. His head and His hair were white like wool, as white as snow, and His eyes like a flame of fire; His feet were like fine brass, as if refined in a furnace, and His voice as the sound of many waters. He had in His right hand seven stars, out of His mouth went a sharp two-edged sword, and His countenance was like the sun shining in its strength.” Rev.1:13-16.

These images reveal symbolically the relationship between the chakras and spiritual transformation. When we overcome as to the chakras and their energies we will become like Jesus as He appears to John. The features of Jesus’ appearance illuminate the nature of this transformation. Jesus wears a golden band around His chest, gold being the metal of highest value representing Jesus’ spiritual victory at the highest levels. His head and hair being white as snow signifies the purity of Spirit gained with the victory. His eyes appearing like flames of fire convey transformation in the Spirit, with fire being a perennial symbol of Spirit. We are also shown that overcoming, or being victorious, entails trials by fire, represented by Jesus’ feet being like fine brass “as if refined in a furnace.” We further see that mastery of the chakras brings with it great power and authority, denoted by John hearing Jesus’ voice as if it were “the sound of many waters”. And lest there be any doubt about the totality of His transformation, Jesus’ countenance shines like the sun.meditator-in-lotus-golden-light-background-chakras1

Most spiritual traditions hold certain things inviolate regarding how one relates to spiritual energies such as those of the chakras, and these sacred principles shed light on what “overcome” may mean as to chakras. Invariably, the energies of the chakras must be purified and cleared of all darkness and of the low energetic vibrations caused by darkness. Overcoming as to the chakras would then entail clearing from these centers darkened and blocked energies caused by a lack of love or by trauma or other emotional or psychological wounds that hold the chakras at a low energetic vibration or actually cause them to close and their energies to stop spinning. When these energies, which in their higher states are energies of light, are purified and brought to a higher energetic vibration, the energy field around a person appears, as shown in John’s vision of Jesus, “as white as snow”.

Also, spiritual energies must be used for higher and not lower purposes. Higher purposes are the use of these energies in the service of light and love. Lower purposes are their use in the service of the ego’s lower ways of functioning, which are often dark and open a person to darkness. Misuse of the energies of the chakras brings into them, and thus into ourselves, darkness and low energetic vibrations where light and high energetic vibrations should reign. In other words, misuse of these energies hurts us and places in jeopardy our spiritual evolvement, which Jesus warns against in His messages to the churches. One of the greatest temptations on the spiritual path is to reach a high level of spiritual attainment but then to choose to use the power gained in the service of the ego, or even in the service of darkness or dark forces. Even Jesus was tempted to misuse His power. Luke 4:13. The danger of this temptation is one reason most spiritual traditions advocate that spiritual practices be accompanied by a deeply cultivated intention to release the ego’s iron grip over the personality and the ego’s concomitant drive for power.

Thus, as Jesus states in His messages to the churches, there are great benefits but also great dangers connected to the chakras and their energies. If the energies are misused, there will be a price to be paid. Accordingly, overcoming does not simply mean to master the chakras and their energies, but also to choose to use this mastery in the service of light and love and, ultimately, in the quest for the Kingdom of God, which is what Jesus promises to those who are victorious as to the chakras and their energies.

The Promises of Jesus

At the close of each message to the seven churches, Jesus makes specific promises to those who overcome. What He promises are breath-taking by any measure of spiritual attainment, nothing less than the summit of the spiritual quest. He promises to those who overcome that they will eat from the tree of life (Rev.2:7), they will receive the crown of life (Rev.2:10), they will not be hurt by the second death (Rev.2:11), they will receive hidden manna to eat and a white stone upon which a new name will be written (Rev.2:17), they will receive power over the nations (Rev.2:26), and they will be blessed by the morning star (Rev.2:28). And, if all these were not enough, Jesus further promises that those who overcome will walk with Him in white and will be clothed in white garments (white as noted above signifying purity) (Rev.3: 4-5), that He will confess their names before His Father and His angels (Rev.3:5), that He will make of them a pillar in the temple of God (Rev.3:12), that He will write on them the name of God and Jesus’ own name (Rev.3:12), and, last but not least, that they will sit with Him on His throne (Rev.3:21).

Apocalytpic Light 27Jesus proclaims that He overcame, referring to His victory as to the chakras and their energies during His life on earth: “I also overcame and sat down with My Father on His throne.” Rev.3:21. He is expressing in words what He has already communicated by appearing amidst the seven lampstands and holding the seven stars: His total and complete victory as to the chakras. And He is calling us to do the same, whereupon we too will be transformed spiritually at the highest levels. Once transformed, we will then receive all that He promises. These teachings go to the heart of Jesus’ messages and mission, showing us the way to join with Him in oneness with God. Equally important, Jesus is teaching not only how to attain the Kingdom of God but where it can be found.

Encounter with God

What John experiences after he receives the messages to the seven churches is an encounter with the Divine, which gives us a still deeper understanding of the chakras and their relationship to spiritual transformation. At the end of Jesus’ instructions to the seven churches, John sees a door standing open in heaven, and a voice beckons, “Come up here, and I will show you things which must take place after this.” Rev.4:1. John is then taken into the Spirit and finds himself in the presence of God. “Immediately I was in the Spirit; and behold, a throne set in heaven, and One sat on the throne.” Rev.4:2.

John is being shown what will come to those who are victorious in regard to the chakras. Here we see Jesus is teaching that overcoming as to the chakras not only leads to a profound personal transformation but, even more significantly, that overcoming brings us into direct relationship with the Divine. The open door and John being taken into the Spirit tell us that John is about to encounter something extraordinary. He is entering another level of experience far beyond what we experience in ordinary reality.

We might understand that John has entered into another dimension, perhaps a spiritual dimension, but what John is now experiencing is dimensionless. It is what is sometimes called the Hidden or Secret Chamber of the Heart. It is an experience which lies beyond the depths of the heart chakra and comes when the heart chakra is purified and opens to its depths and then beyond into the Infinite. We can know that the experience involves the heart chakra because there is a “rainbow around the throne, in appearance like an emerald.” (Rev 4:3) Emerald is the color of the heart chakra when it is purified and vibrating at the highest frequency, which is the frequency of pure love. It is now that John directly encounters God, the One, seated on a throne, as did Jesus as He recounted earlier, “To him who overcomes I will grant to sit with Me on My throne as I also overcame and sat down with My Father on his throne.” Rev.3:21. John is now at the threshold of union with the Divine which, as is being shown, comes to those who have used the energies of the chakras wisely and in the service of love.

Confirmation that union with the Divine is achieved through overcoming in regard to the chakras is found in the seven lamps of fire burning before the throne. John is given to know that these lamps are the seven Spirits of God. Rev.4:5. They are the energies of the chakras purified and expressing fully the seven Spirits of God. Moreover, we now learn that the energies of the chakras are not human but divine, the Spirits of God, a revelation which deepens further the import of Jesus’ exhortations to the churches that the energies of the chakras must not be misused but rather used as their divine nature dictates.

Apocalyptic Light 8We are also being shown what Jesus meant when he stated in a gospel passage that the Kingdom of God is within. “Indeed, the Kingdom of God is within you.” Luke 17:21. John encounters God and his own Christ Consciousness beyond the depths of his heart chakra which, once purified, becomes the “place” of mystical union with the Divine. Yet, in this context, we must remember not to take literally metaphors of place. “Within” appears to signify that the purified heart chakra opens to the Sacred Heart of pure love and light, which is an experience of the Infinite beyond space and outside time, thus rendering all spatial metaphors as limited. What Jesus in essence is revealing is that once the heart chakra is transformed, it becomes a portal to the Divine. (For a further discussion of the heart chakra as a portal to the Divine, see The Heart Chakra and the Kingdom of God at www.christianityandthechakras.com.

John also sees four living creatures amidst and around the throne, and these creatures further illuminate what Jesus means by overcoming. Rev.4:6-7. The first living creature was like a lion, the second was like a calf, the third had a face like a man, and the fourth was like a flying eagle. These four creatures represent aspects of our animal-like natures, as well as the more carnal aspects of our humanness represented by the creature with a face like a man. These aspects, both the animal-like and the lower levels of our humanness, have been transformed through the redirecting of the energies of the chakras to higher ways of being and higher purposes. This is represented by each of the creatures having six wings (Rev. 4:8), the wings signifying the creatures’ ascension from lower to higher ways of being. Also representing the transformation of these creatures from lower to higher ways of being is their ceaseless praising of God (Rev.4:8), demonstrating that these aspects of our humanness are no longer absorbed in the things of the world but are focused on God.

Moreover, His teachings on the chakras give us a deeper understanding of our humanness in which the spiritual energies of the chakras, identified as nothing less than the “Spirits of God” in The Revelation to John, are woven into the very fabric of what it is to be human.

We now see that the energies of the chakras, having been transformed, are no longer used in pursuit of the lesser things of the world, but are instead used for the higher purpose of attainment of oneness with God, a shift that marks a sea change in a person’s consciousness. Our baser instincts and the carnal mind use the energies of the chakras to satisfy lower-level desires, which are powerfully rooted in our animal natures and the baser levels of the ego. The Revelation to John teaches us that to be victorious as to the chakras and to attain spiritual life requires that we overcome our baser desires and the lower ways of the ego and realign the energies of the chakras with our higher natures and our deepest longing for the joy experienced in becoming pure light, pure love and one with God. So John, standing before the throne of God, experiences what Jesus promised to those who overcome, the Kingdom of God.

John’s vision of the One seated on a throne depicts symbolically the nature of John’s experience of the Divine. The One was like a jaspar and a sardius stone, while around the throne are 24 more thrones upon which are seated 24 elders in white robes and crowned with golden crowns. As noted already, the throne is also surrounded by an emerald-colored rainbow, and before the main throne are seven lamps of fire, identified as seven Spirits of God. And extending out before the throne is a sea of glass like crystal. Rev.4:2-6. These symbols, while open to different interpretations, speak of the Divine, as well as the transformed self which experiences the Divine. The jaspar and sardius can be seen to represent the immutable nature of the Divine, with the white of jaspar signifying purity and the red of sardius signifying love. The emerald green of the rainbow, as discussed above, represents the transformed heart chakra, the seat of love, once it has developed to the point where it opens to the Secret Chamber of the Heart and merges with the Sacred Heart. The sea of glass like crystal may be understood to reflect the pure and endless and unconditional love that is God. The twenty-four elders appear to signify purified parts of the self whose transformation to higher levels of being is symbolized by their white robes and golden crowns, while the seven lamps burning before the throne represent, as we have seen before, the seven churches, or chakras, now purified.[vii]

As the revelation unfolds, John is shown what will happen to individuals and to humanity as a whole if the sacred energies of the chakras are purified and used for higher purposes, as Jesus instructs in his messages to the churches. John is also shown what will happen to individuals and the world if these energies are denigrated and misused for lower purposes. Thus, further symbolic references to the chakras in the form of the seven seals and the seven bowls, which figure prominently in later passages, all carry prophetic messages about what may come to us and to our world depending on how we use the energies of the chakras. And, as Jesus tells us, how we use these energies is the personal responsibility of each person on this planet!

The Revelation to John is considered within the biblical genre of apocalyptic literature, with the term “apocalypse” derived from the Greek word apokalypsis, meaning “unveiling” or “revealing” of things hidden or unknown. Jesus’ teaching about the chakras and their role in spiritual transformation and in union with God is an unveiling or revealing of things hidden or unknown, and therefore an apokalypsis. As an apocalyptic text, The Revelation to John uncovers hidden truths, while at the same time it reveals the possibilities that sit before us, individually and collectively, for great spiritual transformation or for great pain and suffering. As such, the prophetic messages do not reveal a future set in stone, but rather possibilities for us as individuals and for our planet, which will respond for better or worse to our use or misuse of the energies of the inner churches, as well as other spiritual energies which, like the chakras, are woven into the fabric of our humanness. And, lest we overlook the purpose of apocalyptic literature, The Revelation to John tells us that the choice is ours as to which possibilities and paths will unfold.

The symbolism in The Revelation to John runs deep, containing many levels of meaning. The full extent of what it reveals about the chakras and their role in spiritual transformation goes beyond what is discussed above. For example, the symbolic use of seven seals and seven bowls, along with the seven angels, gives a deeper and more comprehensive vision of what is entailed in the use or misuse of the energies of the chakras.[viii]  But let us now turn to some of Jesus’ teachings on the chakras found in the gospels.

Gospel Teachings on the Chakras

New Testament teachings on the chakras are found not only in The Revelation to John but also in the gospels. An example is the parable of the wise and foolish virgins. Mt. 25:1-13. This parable tells of five wise virgins who conserve oil for their lamps as they await the bridegroom and five foolish virgins who fail to save any oil for their lamps as they too await the bridegroom. As in The Revelation to John, the lamps signify the chakras, and, in this parable, the energies of the chakras are represented by oil. Jesus is teaching, as He does in The Revelation to John, that we must use prudently the energies, or fuel, of the chakras to be able to consummate the mystical marriage, which is union with the Divine.

Jesus’ teachings about the chakras have not remained totally hidden. Indeed, although ignored by official Christendom and therefore unknown by most Christians, some highly regarded spiritual teachers have pointed out that the churches and related symbols in The Revelation to John are references to the chakras.

Jesus also speaks of the chakras when He speaks of seeing through the third-eye chakra, also known as the spiritual eye: “The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light.” Mt. 6:22.[ix] He is teaching “for those who have ears to hear” that opening and seeing through the third-eye chakra brings spiritual transformation. Additionally, Jesus’ transfiguration on Mount Tabor (Mk. 9:2-9), which holds a singular importance in Eastern Orthodox Christianity, may be seen as His revealing to Peter, James and John His light body in a state similar to the transformed state in which He appears in The Revelation to John: “He was transfigured before them. His clothes became shining, exceedingly white, like snow, such as no launderer on earth can whiten them.”

One may wonder why, given the importance of the chakras for spiritual transformation, Jesus teaches about them symbolically and somewhat opaquely instead of in ways that are straight-forward and easy understand. One answer may be that Jesus taught on different levels, imparting higher truths, such as the role of the chakras in spiritual transformation, more directly to those “who had ears to hear.” He says as much when He tells certain disciples why He speaks to others in parables but not to them: “Because it has been given to you to know the mysteries of the kingdom of heaven, but to them it has not been given.” Matt. 13:11. Jesus, in effect, is saying that He reserved more explicit teachings of higher truths for His more advanced disciples, while He spoke in parables to those less advanced, conveying to his followers teachings of truth at levels they were capable of understanding and ready to receive. As any teacher knows, not all students can learn at the same level or in the same ways.

Another reason for Jesus’ veiled teachings on the chakras may relate to the chakras being keys to spiritual power. In most spiritual traditions, the keys to spiritual power are held in secret because of the potential for their misuse. The temptation to misuse power, including spiritual power, is great, especially for persons whose consciousness and heart are not highly developed. And the consequences of the misuse of spiritual power, both for others and for the person misusing it, can be very serious. As such, in many spiritual traditions it is not unusual for advanced teachings to be withheld until an aspirant is prepared to not abuse the power derived from knowledge of higher spiritual truths.jesus-chakra

Also, Jesus knew that the powers ruling over the world, what Paul refers to as “principalities”, “powers” and “rulers of the darkness” (Ephesians 6:12), were opposed to Him and His mission. The gospels clearly show Jesus pitted against these powerful forces of darkness and their attempts to undermine the truths He came to reveal. For Jesus to explicitly reveal powerful formulas for spiritual transformation very likely would have subjected those teachings to a fate similar to that of other teachings such as those in Gnostic texts that were widely read and circulated in the early Church but eventually excluded from the official Church canon.

Unveiling the Mysteries of the Churches

Jesus’ teachings about the chakras have not remained totally hidden. Indeed, although ignored by official Christendom and therefore unknown by most Christians, some highly regarded spiritual teachers have pointed out that the churches and related symbols in The Revelation to John are references to the chakras. Prominent among these teachers is Paramahansa Yogananda, the author of the classic Autobiography of a Yogi. In his Wine of the Mystic: The Rubiyat of Omar Khayyam, he interpreted the churches and stars in the Revelation to John as references to the chakras, which he described as “spiritual cerebrospinal centers of divine consciousness.” Referring to these centers, he wrote, “These seven spiritual centers are spoken of as chakras or lotuses in the Yoga scriptures of India, and as ‘the mystery of the seven stars’ and the ‘seven churches’ in the Christian Bible (Rev.1:20).”[x] In The Yoga of Jesus, he similarly wrote:

“Man’s body, unique among all creatures, possesses spiritual cerebrospinal centers of divine consciousness in which the descended Spirit is templed. These are known to the Yogis and to St. John–who described them in Revelation as the seven seals, and the seven stars and seven churches, with their seven angels and seven golden candlesticks.”[xi]

Many Christians will undoubtedly find it difficult to accept that Jesus taught about the chakras and that these teachings are contained in the New Testament. However, a contemporary spirituality which ignores this knowledge risks becoming irrelevant to a world in desperate need of spiritual transformation. In light of the symbolic references to the chakras in The Revelation to John and in many gospel passages, it is hard to deny that Jesus knew and taught about the chakras. In fact, it would be intellectually dishonest to dismiss the possibility that The Revelation to John and other New Testament texts contain symbolic references to the chakras and their role in spiritual transformation. These texts pose to the Christian world the challenge to examine the meaning of the seven churches, lampstands, stars, and seals in The Revelation to John, as well as the parables and other gospel passages containing Jesus’ teachings on the chakras, and to learn the truths they reveal about spiritual transformation that Jesus taught and also showed us how to achieve through His life and death.

Conclusion

What we may find, if we look deeply enough into Jesus’ teachings on the chakras, is a fundamentally new dimension of Jesus’ message and mission that has gone unrecognized in Christianity’s teachings on Jesus throughout its history. The issue these teachings raise is not one of competing views of Jesus, but of complementary views that see Jesus at the different levels that He lived and that understand His teachings at the different levels at which He taught. Apocalyptic Light 11As such, these complementary views offer us the opportunity to deepen and broaden our understanding of what Christianity refers to as salvation, the attainment of which brings the fulfillment of our deepest longing to be one with the Divine. Jesus’ teachings on the chakras open us to new paths to the attainment of this goal, paths for which the energies of the chakras play a critical role as Jesus taught in His messages to the churches. Moreover, His teachings on the chakras give us a deeper understanding of our humanness in which the spiritual energies of the chakras, identified as nothing less than the “Spirits of God” in The Revelation to John, are woven into the very fabric of what it is to be human. And, lest we overlook what is at the very heart of Jesus’ teachings on the chakras, we may yet find that the Kingdom of God is indeed within.



[i] An excellent introduction to the chakras can be found in Ambika Wauters, The Book of Chakras: Discovering the Hidden Forces Within You (London: Quarto Publishing, 2002).

[ii] For a discussion of the scientific research on the chakras and other subtle body  energies, see Claude Swanson, Life Force: The Scientific Basis (Colorado Springs, CO: Posieda Press, 2010).

[iii] Biblical references are to the New King James Version unless otherwise indicated.

[iv] The Revelation to John is considered within the biblical genre of apocalyptic literature. The term “apocalypse” is derived from the Greek work apokalypsis, meaning ‘unveling’ or ‘revealing’ of things hidden or unknown. Jesus’ symbolic use of churches, lampstands and stars to teach truths about the chakras is an unveiling or revealing of things hidden or unknown and therefore an apokalypsis.

[v] Rev. 2: 7, 11, 17, 29; Rev. 3: 6, 13, 22.

[vi] Rev. 2:1, 8, 12; Rev. 3: 1, 7, 14.

[vii] The symbolism of the seven seals, bowls and angels, as well as other symbolism running throughout The Revelation to John, is discussed in Michelle Rios Rice Hennelly and R. Kevin Hennelly, A Time of Fire~A Way of Fire (Santa Fe: NM: Our Lady of Light Publications, 2005) 259-298.

[viii] See ibid.

[ix] This translation is found in the King James Version. Subsequent translations of this gospel passage eliminated reference to a single eye, thereby altering the meaning of the passage.

[x] Paramahansa Yogananda. Wine of the Mystic: The Rubiyat of Omar Khayyam: A Spiritual Interpretation (Los Angeles, CA: Self-Realization Fellowship, 1994) 87-88.

[xi] Paramahansa Yogananda. The Yoga of Jesus: Understanding the Hidden Teachings of the Gospels (Los Angeles, CA: Self-Realization Fellowship, 2007) 32. A further discussion of references to the chakras in the New Testament can be found in Paramahansa Yogananda. The Second Coming of Christ: The Resurrection of the Christ Within You (Volumes I and II) (Los Angeles, CA: Self-Realization Fellowship, 2004) and in Jnanavatar Swami Sri Yukteswar. The Holy Science (Los Angles, CA: Self-Realization Fellowship, 1990) (originally published in 1949).