We've now come to the Rig Veda's fifth Sukta, also allegedly addressed to King Indra. As established last time, King Indra represents the first Red Ray of Creation -- the Divine Idea or Logos of Perfect Love God extended "in the beginning" to create the Sonship. And the creative force of Perfect Love does indeed "reign supreme" in Heaven and on earth. And that is why King Indra is identified as "King of the Gods" in the Hindu pantheon.
Despite his superior status, King Indra is no longer worshipped in India. Odd as this may seem, it makes sense in the great-grand scheme of things. As Jesus explains in the Course -- and as I similarly explained in my series on Creation -- God couldn't act directly to end the dream (with the full force of Perfect Love) without waking us up abruptly. And waking us up abruptly would have 1) scared the bejeezus out of us and 2) deprived us of our creative free-will.
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| King Indra surrendering his supreme power and authority to Lord Krishna. |
To circumvent those undesirable consequences, God delegated His Supreme Power and Authority (His "shakti" or creative thought-force, King Indra) to the Holy Spirit (Lord Krishna), as the Hindu lore accurately communicates. In so doing, our Heavenly Father diluted the power of Perfect Love with the Living Water of Grace. And, by the power of that "saving grace," the Holy Spirit works within our minds to gently persuade us to choose to wake up (of our own free will) when we've tired of the dream-world's insanity and suffering. Or, as St. Paul accurately stated in his second letter to the Ephesians (2:8-9):
Note that last bit -- not of works -- because it's extremely important that we fully apprehend his meaning (as few do-gooders do). And Jesus says the same thing multiple times in the Bible and the Course. By grace we are saved; NOT by our good deeds in the world -- because "good deeds" constitute action in the vaporous world of nothingness the Ego Mind manifested. And, as a key rule of mathematics correctly states: Nothing times nothing equals nothing.For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast.
Take heed that ye do not [give or offer] your alms [your right-minded thought-gifts] before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven.
Therefore, when thou doest thine alms [our yajna offerings] do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward [on earth, as karmic receipts-payable, fettering them all the more to the dream of death].But when thou doest alms, let not thy left hand know what thy right hand doeth [don't let ego motives interfere]: That thine alms may be in secret; and thy Father which seeth in secret himself shall reward thee openly. And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.But when ye pray, use not vain repetitions, as the heathen do; for they think that they shall be heard for their much speaking. Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.
Also counter to what all four gentlemen propose, these words communicate the following Great Truth:
God's True Essence is remembered down below (in the dream) in the peace given by King Indra, the supreme power and radiance of the first Red Ray of Creation advancing the sacred syllable exerting the Word of God, moving in the ethers, and by which the water-spring offers the vast and infinite Wholeness of the purifying grace of Ishana.
My word-for-word definitions:
a = God's
tva = true essence
ita = is remembered
ni = down below (in the lower waters)
sidat = in the peace given by
indram = King Indra, the supreme power and radiance of
abhi = the first red ray of the atonement
pra = advancing
ga-yata = the sacred syllable exerting
sa-kha-yah = the Word of God, moving in the ethers, and by which
stoma-vahasah = the water-spring offers
puru-tamam = the vast and infinite wholeness
pur-unam = of the purifying grace
or puru-nam = the vast and infinite name, identity, or Self-awareness
isanam = of Is(h)ana
Two things in this verse are especially noteworthy. The first and less-important is that "gayata" means "the sacred syllable exerting," rather than "singing," "chanting," or "joining in singing," as is generally suggested. The second and more important is the appearance of the name Isana or Ishana. Why is this important? Because Wilson, Griffith, and Aurobindo all translated "isanam" -- the last word in this verse -- as "the ruler" (the name's literal meaning), rather than as "Ishana." As a consequence, Vedic scholars the world over incorrectly maintain that Ishana isn't mentioned by name anywhere in the Rig Veda.
To verify this, I "googled" the question: "Is Ishana mentioned in the Rig Veda?" And here's the response I received from the search-engine's AI:
No, "Ishana" is not explicitly mentioned in the Rig Veda; the term is more closely associated with later Hindu texts, particularly the Puranas, where it is considered one of the names of Shiva, representing his aspect as the ruler or lord of the universe; however, some scholars argue that the concept of "Ishana" might be hinted at in the Rig Veda through epithets applied to other deities, particularly Rudra, who is considered a precursor to Shiva.
Okay so ... as my revised translation proves, the Rig Veda not only mentions Ishana by name (as early as Rv 1.5.1), the rishis also identify the genderless Holy Power as the source or supplier of the purifying grace arising from the "wellspring" to restore the wholeness or at-one-ment of God's Creation. So, he's a wee bit more important than the dikipala (regent or guardian) of the northeast direction -- the diminished role assigned to Ishana in present-day Hindu theology.
Ishana is known to be mentioned in the much-later Krishna and Shukla Yajurvedas, wherein he is described as ... well, let's find out for ourselves, shall we? In the Krishna Yajurveda, the verse identified as the "Ishana Mantra" reads: īśānassarvavidyānām īśvara-ssarvabhūtānām-brahmādhipatir-brahmaṇo’dhipatir-brahmā-śivo me astu sadāśivom
Sabharathnam Sivacharyar, the noted Sanskrit and Shiva "expert" quoted in the Wikipedia article about Ishana, translates those words as follows:Lord Ishana—the Supreme Lord and Revealer of little knowledge through Lord Ishvara and spiritual disciplines, the nourisher and controller of all living beings, the Directing Lord of northeast, He who is guided by main direct authority of the Vidyeshvaras, who directs Brahma, Vishnu and others -- may He who is vidyeshwara present Himself in this Sivalinga. By such benign presence, let there occur absolute purity and auspiciousness in Shiva. Om.Let me be blunt. I no longer trust anybody's Vedic translations, however learned or enlightened they profess to be. And for good reason, considering how embellished this interpretation actually is. According to my research, the "mantra" more succinctly translates thusly:
Ishana, the pure and complete knowledge-palanquin of Ishvara, the pure and complete Living Being stretching across the creation, beginning with Brahma as overlord, (but) belonging to Brahman, the higher overlord. The underlying and expanding vibration of love restores the reality of Sadashiva.
isana = Ishana
sarva = the pure and complete
vid-yanam = knowledge-palanquin of
isvara = Isvara (the Supreme Self)
sarva = the pure and complete
bhu-tanam = living being stretching across
brahmadhi-patir = the creation, beginning with Brahma as overlord,
brahmano-adhi-patir = (but) belonging to Brahman, the higher overlord;
brah-mas-ivo (not Brahma-Siva, as generally presumed) = the underlying and expanding vibration of love
me = restores
astu = the reality
sadasivom = of Sadisiva (eternal auspiciousness, holiness, or grace)
As you can see, my translation differs significantly from the one provided by Wikipedia. Firstly, the "mantra" says nothing about Ishana being the guardian of the Northwest Direction. As we already know, the guardian of the Northwest Direction is Vayu, the Cosmic Breath or Ruach. Secondly, the "mantra" tells us Ishana is the "pure and complete knowledge-palanquin" of Ishvara -- the pure and complete Living or Divine Being stretching across the creation Brahma made (the dream-universe), but belonging to Brahman. Ishvara is, therefore, a creature of God's, operating inside the dream-realm ruled by the Ego Mind.
Ishana, meanwhile, acts as Ishvara's "knowledge-palanquin." He is, in other words, the "vehicle" conveying Ishvara within the "thought-waters" of the dream-universe. In case you don't know (as I didn't), a palanquin is a pole-mounted, single-passenger "box," "chair," or "bed" carried by four to six "bearers."
A palanquin of the sort used in India, as well as in England and France (and probably elsewhere).
This should be ringing bells, but don't worry if it isn't. Because I'll connect the dots in a minute. For now, let's return to the fifth Sukta, whose next line mentions that same "palanquin." When correctly constructed, the line reads: varyanam indram some saca sute sagha nah yoga a bhavat sa raye sa puram-dhyam gamad vajebhir a. Those words translate roughly as follows:
The water-palanquin of King Indra, Soma restores to the true begotten Son of God the sound of Wholeness yoking God's earthbound Sons with those receiving the Word, the pure radiant thought the sacred-syllable exhilarates to strengthen the power of God.
My word-definitions:
On the whole, this verse from the Rig Veda conveys the same information as the mantra from the much-later Yajur Veda -- when both are translated correctly. The only difference is the names. In this verse, for whatever reason, Ishana is called Soma, while Ishvara is equated with King Indra. The rest of the teaching is too similar to doubt that the Rig Veda scribes mean the same "palanquin" described in the Yajur Veda.var-yanam = the water-palanquin
Indram = of King Indra (the Red Ray)
so-me = Soma restores to
saca = the true
sute = begotten
sa = Son of God or Logos
gha = the sound
nah = of wholeness
yoga = yoking
a = God's
bhu-vat = earth-bound, body-bound, or matter-bound
sa = Sons of God
raye = to those who receive
sa = the Word of God
pu-ram-dhyam = the pure radiant thought
ga-mad = the sacred-syllable exhilarates
vaj-ebhir = to strengthen the power
a = of God
I'm inclined to believe "varyanam" does indeed mean "water-palanquin" in this instance -- and here's why: The "thought-palanquin" Soma-Ishana represents is none-other than "the wheel at the center of the universe" supporting the throne of God -- the "chariot-throne" occupied by King Indra et. al., the first Red Ray of Creation, Logos, or Word of God. And, like the palanquin pictured above, that "chariot-throne" is carried, supported, and/or borne by the four Living Beings seen and described by Ezekiel, Zechariah, Mohammed, and John the Elder (among other prophets).
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| Soma, the water-palanquin of King Indra, supported by the four Living Beings or "throne-bearers." |
While writing and reviewing the above, I saw (in my mind's eye) the image below, which is, in effect, a water-palanquin of the sort referenced in this verse.
Okay wait. Because something just occurred to me, and it's pretty major. That "palanquin" supporting King Indra's throne is the shield protecting God's Power and Authority above, and our free will down below. And that shield is Soma, the "Living Water of Grace," through which the Red Ray of Perfect Love is "filtered" or "diluted" before entering the dream-realm.
The second thing I want to say is that what this verse communicates about the Word of God being "given" to those who don't hear it by those who do closely echoes what Jesus explains throughout the Course. As it happens, I am reviewing on this very day Workbook Lesson 125: In quiet I receive God's Word today. Coincidence? I think not. I'm reviewing the lesson because, as I write this bit of the post, it's November 30 (2024) -- two days after Thanksgiving. And on Thanksgiving, I decided to spend the day focusing on a lesson befitting the occasion. So, I chose Lesson 123 (I thank my Father for His gifts to me), which proved ideal. After that, I decided to keep going -- largely because Jesus gently suggested that reading the Course while enjoying my morning coffee was a more productive use of time than my usual habit of playing Candy Crush.
The third thing I want to say is that "the pure radiant thought" mentioned in the last two lines of this Vedic verse is the same "Thought of God" and/or "Star in the Heavens" described in the Course and elsewhere in the Rig Veda. And, since Christmas is approaching, let me point out that the Star of Bethlehem in the Nativity Story symbolizes that "pure radiant thought," which the Father holds of the Son forever and ever, as Course-Jesus explains below:Hear, holy Son of God, your Father speak. His Voice would give to you His holy Word, to spread across the world the tidings of salvation and the holy time of peace. We gather at the throne of God today, the quiet place within the mind where He abides forever, in the holiness that He created and will never leave. (ACIM, W-125.4:1-3)
As this Vedic verse and Lesson 125 mutually explain, listening to the Om -- the Word of God -- exhilarates or brightens that Star of God's Thought deep in our minds. But we can't just listen for our own benefit; we have to listen for the benefit of everyone connected to us through the divine mental web, network, or matrix connecting the seemingly separate parts of the Christ Mind. And that web, network, or matrix IS the "Holy Relationship," as well as the "covenant" of Perfect Love.The sign of Christmas is a star, a light in darkness. See it not outside yourself, but shining in the Heaven within, and accept it as the sign the time of Christ has come. He comes demanding nothing. No sacrifice of any kind, of anyone, is asked by Him. In His Presence the whole idea of sacrifice loses all meaning. For He is Host to God. And you need but invite Him in Who is there already, by recognizing that His Host is One, and no thought alien to His Oneness can abide with Him there. Love must be total to give Him welcome, for the Presence of Holiness creates the holiness that surrounds it. No fear can touch the Host Who cradles God in the time of Christ, for the Host is as holy as the perfect Innocence which He protects, and Whose power protects Him. (ACIM, T-15.XI.2:1-9)
The Sukta's third line reads: sa nah yasya samsthe na vr(i)nate hari samatsu satravah tasma indraya gayata sutapavne. According to my research and guidance, those words translate thusly:
The Son of God, in the Wholeness of the Holy Relationship, establishes the shared purpose of working together for the common goal of choosing Hari (he who removes illusions or obstacles to truth). Uniting in sameness, the assembled devotees send forth King Indra's "aya" -- the Miracle of the Holy Instant -- bringing the light and clarity of True Perception through the holy song of the Cosmic Breath of Perfect Love.
My word-definitions:
The real stickler here was figuring out what "Indraya" was supposed to mean. The Sanskrit dictionaries, by and large, define the word as "belonging to Indra" or simply "of Indra." But those definitions didn't track with the only possible meaning of "tasma" ("therefore" or "as a result"). Eventually, I worked out that "Indraya" must be a compound of "indr" (shorthand for Indra) and "aya," which has many interesting meanings.sa = The Son of God
nah = in the wholeness of
yasya = the Holy Relationship
samsthe = establishes the shared purpose
na = vrinda (of working together for the common goal)
vrinvate = of choosing
hari = to remove all obstacles to enlightenment.
sama-tsu = uniting in sameness/as equals
satra-vah = the assembled devotees send forth
tasma = as a result
indr-aya = Indra's "aya"
gayata = bringing the light and clarity of True Perception through
suta-pavne = the holy song of the guest, purification, and/or the Cosmic Breath of Perfect Love
Allow me to explain. Like the moon in the night sky, the wheel at the center of the universe only appears to be a glowing disc. In actuality, it's a Golden Egg -- a time-release capsule, if you will, containing the Soul's higher knowing. While we live in the valueless world of ego-body "doing," that higher knowing is still in our minds, but "banked," so to speak, at a deep unconscious level.
In the lower chambers of the Temple, we can make periodic "withdrawals" from that "bank" of higher-knowing through the miracles of grace we request from Jesus and the Holy Spirit -- or their non-Christian equivalents. Those perception-correcting miracles are, in fact, what enables us to climb the Middle World "ladder" leading back to the higher knowing experienced in the Upper World.
To "live" in that vault of higher knowing -- the Real World, in Course terms -- we must strive to "transcend" ego-body identification completely. We must, in other words, freely choose to allow the Holy Spirit's grace to purify our minds to the extent necessary to enter the Golden Egg of higher knowing on a permanent basis.
We must, in short, give up the world of bodies and form -- "the world we perceive with the body's senses," utterly and completely.
Jesus tells us this innumerous times in the Bible and the Course. And, as it happens, my lesson for today is Lesson 128: The world I see has nothing that I want. (Yes, composing this post is indeed a multi-day endeavor.) Despite providing a link, I'm going to share the first few paragraphs of that lesson -- lest you doubt that giving up the world wholly and completely is, in fact, what Jesus asks of us.
The world you see holds nothing that you need to offer you; nothing that you can use in any way, nor anything at all that serves to give you joy. Believe this thought, and you are saved from years of misery, from countless disappointments, and from hopes that turn to bitter ashes of despair. No one but must accept this thought as true, if he would leave the world behind and soar beyond its petty scope and little ways.
Each thing you value here is but a chain that binds you to the world, and it will serve no other end but this. For everything must serve the purpose you have given it, until you see a different purpose there. The only purpose worthy of your mind this world contains is that you pass it by, without delaying to perceive some hope where there is none. Be you deceived no more. The world you see holds nothing that you want.
Escape today the chains you place upon your mind when you perceive salvation here. For what you value you make part of you as you perceive yourself. All things you seek to make your value greater in your sight limit you further, hide your worth from you, and add another bar across the door that leads to true awareness of your Self.
Let nothing that relates to body thoughts delay your progress to salvation, nor permit temptation to believe the world holds anything you want to hold you back. Nothing is here to cherish. Nothing here is worth one instant of delay and pain; one moment of uncertainty and doubt. The worthless offer nothing. Certainty of worth can not be found in worthlessness.
Could his meaning be clearer?
(Since writing the above, I moved on to Lesson 129: Beyond the world I see, there is a world I want.)
Compared to "Indraya," working out the intended meaning of Hari was a snap. In present-day Hinduism, "Hari" is an epithet for Lord Vishnu (Ishana-Soma), meaning "he who removes illusions," "he who removes the obstacles to enlightenment," and/or -- to cite this very Sukta -- he "who restores to the true begotten Son of God the sound of Wholeness yoking God's earthbound Sons with those receiving the Word."
Another intriguing term in this verse is "sutapavne" -- a compound of "suta" (holy sound or song) and "pavne" or "pavna," which can mean "guest," "wind," "holy," or "purifying." If indeed the word means "holy sound of the guest," then the Vedic "pavne" is surely the same "guest" mentioned a handful of times by Course-Jesus. In one of those references, he says:
You will never rest until you know your function and fulfill it, for only in this can your will and your Father’s be wholly joined. To have Him is to be like Him, and He has given Himself to you. You who have God must be as God, for His function became yours with His gift. Invite this knowledge back into your mind, and let nothing that obscures it enter. The Guest Whom God sent you will teach you how to do this, if you but recognize the little spark and are willing to let it grow. Your willingness need not be perfect, because His is. If you will merely offer Him a little place, He will lighten it so much that you will gladly let it be increased. And by this increase, you will begin to remember creation. (ACIM, T-11.II.6:1-8)
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| A relief carving of the Lokapalas of Hinduism |
Let's move on to the Sukta's next line, which should read: suta ime sucayo yanti vitaye somaso dadhyasirah. In English, those words convert as follows:
The holy sound in the Holy Instant makes known the miraculous thoughts spreading across the world the time of peace to bestow Heaven on earth.
suta = the holy sound
ime = in the Holy Instant
suc-ayo = makes known the "ayo" (the miraculous)
yanti = thoughts
vitaye = spreading across the world
somaso = the time of peace
da-dhyas-irah = to bestow heaven on earth
The Sanskrit experts tell us that "ayo" or "ayas" means "iron," even though iron wasn't known in India at the time the Rig Veda was revealed to the rishis. Related to "aya," "ayo" or "ayas" probably means "miraculous," which works perfectly in this verse (whereas "iron" does not).
"Somaso" is another word for which no feasible definition exists. Although I can't explain how I came up with the meaning "time of peace," my intuition tells me it's right. In the Course's standard edition, Jesus uses the phrase "time of peace" twice -- within the same lesson. Not coincidentally, it's one of the lessons I've reviewed while working on this post: Lesson 125: In quiet I receive God's Word today. His first mention of the "time of peace" occurs in the opening paragraph, which reads:
Let this day be a day of stillness and of quiet listening. Your Father wills you hear His Word today. He calls to you from deep within your mind where He abides. Hear Him today. No peace is possible until His Word is heard around the world; until your mind, in quiet listening, accepts the message that the world must hear to usher in the quiet time of peace. (ACIM, W-125.1:1-5)
He mentions it again in the fourth paragraph (which I shared earlier), wherein he says:
Hear, holy Son of God, your Father speak. His Voice would give to you His holy Word, to spread across the world the tidings of salvation and the holy time of peace. We gather at the throne of God today, the quiet place within the mind where He abides forever, in the holiness that He created and will never leave. (ACIM, W-125.4:1-3)
Note how Jesus and the Vedic rishis use identical language ("spreading across the world") in reference to "the time of peace." As stated earlier, these two divinely revealed texts are linked across time in ways intuitively understood but impossible to explain to anyone who still believes time is either linear or real.
Okay, so ... what is this "time of peace" of which the Holy Spirit spoke to his chosen scribes? I'm not absolutely certain, but I suspect it's the phase in our spiritual evolution when we're more awake than asleep (individually and collectively). It's the time, essentially, when "the meek inherit the earth." Or, as Course-Jesus more fully explains:
Of your ego you can do nothing to save yourself or others, but of your spirit you can do everything for the salvation of both. Humility is a lesson for the ego, not for the spirit. Spirit is beyond humility, because it recognizes its radiance and gladly sheds its light everywhere. The meek shall inherit the earth because their egos are humble, and this gives them truer perception. The Kingdom of Heaven is the spirit’s right, whose beauty and dignity are far beyond doubt, beyond perception, and stand forever as the mark of the Love of God for His creations, who are wholly worthy of Him and only of Him. Nothing else is sufficiently worthy to be a gift for a creation of God Himself. (ACIM, T-4.I.12:1-6)
The fifth Sukta's next line also resonates with Course-Jesus's explanations of reality. In transliterated Sanskrit, the restructured verse reads: tvaṃ sutasya pītaye sadyo vṛddho ajāyathāḥ indra jyaiṣṭhyāya sukrato a tva. In English, those words translate more or less as follows:
My definitions:The Self belonging to the holy sound given and received in the Holy Instant is the ancient state of the invincible auspiciousness of King Indra, the first of the holy mind-born creations in God's likeness.
Tvam = the Self or Thou
sutasya = belonging to the holy sound
pi-taye = given and received
sa-dyo (sadyas) = in the now-moment (the Holy Instant)
vrddho (vrddhas) = is the ancient state (of being or knowing)
ajaya-thah = of the invincible auspiciousness of
indra = King Indra,
jyaishthya-ya = the eldest or first of
su-krato = the holy mind-born creations
a = in God's
tva = likeness
The Sukta's next rather lengthy verse reads: visantu asavah somasah indra girvanah sam te santu pracetase tvāṃ stomā avīvṛdhan tvām ukthā śatakrato iti satakrato tvāṃ vardhantu no giraḥ. In English, those words read roughly as follows:
Spreading grace -- the vital breath Soma sustains -- King Indra, the Word of God, joins with the Son of God and the Guest to advance the consciousness of the Higher Self or Thou. Praising the creations of God enlarges the essence of Uktha, the True Will coming from King Indra, the Thou or Self augmenting the grace and wholeness speaking for infinite love.My definitions:
vis-antu = extending or spreading "antu" (grace)In the Mahabharata epic, Uktha is described as the son of Svaha (meaning "the Greater Light of the Upper World"), as well as 1) the means by which salvation is achieved, 2) the originator of the sacred sound, and 3) the embodiment of the essence of spiritual liberation and cosmic significance. And here, he's further identified as the True Will coming from King Indra -- the Greater Light of the Upper World. So, Uktha is considerably more important than a hymn of praise or set of verses to be read or recited, which is how the word is typically interpreted.
asavah = the vital breath
soma-sah = Soma sustains
indra = King Indra
girvanah = the Song of Heaven or Word of God
sam = joins with
sa-ntu = the Son of God and the Guest
pra-cetase = to advance the mind, thought, or consciousness
tvam = of the (Higher) Self or Thou
sto-ma = praising the creations
a-viv(a)rdhan = of God enlarges
tvam = the essence of
uktha = Uktha
sata-krato = the True Will
iti = coming from
satakrato = King Indra
tvam = the Thou
vardh-antu = augmenting the grace
nah = and wholeness
gi-rah = speaking for infinite love
What this verse communicates about Uktha is something I've read before -- in the books dictated to Alice A. Bailey by "the Tibetan," Djwal Khul. What Master D.K. and this verse both say is that WE strengthen the Will of God in the dream-universe through our Golden Circle miracle-offerings. God's Will can't come down full-force through Soma's "shield," but it can "spring" upward through our songs of praise to each other in the Holy Meeting Place.
Or, to quote Course-Jesus:
Miracles praise God through you. They praise Him by honoring His creations, affirming their perfection. They heal because they deny body-identification and affirm spirit-identification. (ACIM, T-1.I.29:1-3)
Like I said before, God couldn't act directly in the dream without jeopardizing the free will of those who chose to reamin in the dream. So, our Heavenly Father decreed that WE had to bring down -- through our own abundant willing -- the True Will to end the dream. We had to do this together, however, as one unified mind, because that's how God designed True Creation or "creative willing" to work.
Does that mean we can't escape until everyone else gets on board? The answer is: yes and no, but mainly no. Because complete forgiveness reestablishes the wholeness of mind necessary to end the dream right now. Ergo, when we forgive everyone for everything we misjudged as "sinful" and "wrong" -- but which was really only helpful lessons for restoring at-one-ment -- the dream-universe will end "just like that." Gone and forgotten in a Holy Instant.
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| King Indra's thunderbolt represents the Holy Instant of awakening. |
Abiding in the spiritual perception of the Son of God brings nearer the here-and-now thunderbolt of King Indra, together with Srinam (an epithet for Vishnu), in the place of repose not of the world (or universe) belonging to men.
My definitions:
askit-otih = dwelling, abiding (aksit) in the spiritual perception (otih)
sa-ned = of the son of god (or word of god) brings nearer
imam = the here and now
vajam = thunderbolt
indrah = of King Indra
saha-srinam = bringing together Srinam (Vishnu, the Body of Christ)
yasmin = in the place of repose (the Holy Resting Place)
visva-ni = not of the world or universe
paumsya = belonging to men
I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.
If your brothers are part of you and you blame them for your deprivation, you are blaming yourself. And you cannot blame yourself without blaming them. That is why blame must be undone, not seen elsewhere. Lay it to yourself and you cannot know yourself, for only the ego blames at all. Self-blame is therefore ego identification, and as much an ego defense as blaming others. You cannot enter God’s Presence if you attack His Son. When His Son lifts his voice in praise of his Creator, he will hear the Voice for his Father. Yet the Creator cannot be praised without His Son, for Their glory is shared and They are glorified together.
Christ is at God’s altar, waiting to welcome His Son. But come wholly without condemnation, for otherwise you will believe that the door is barred and you cannot enter. The door is not barred, and it is impossible that you cannot enter the place where God would have you be. But love yourself with the Love of Christ, for so does your Father love you. You can refuse to enter, but you cannot bar the door that Christ holds open. Come unto me who hold it open for you, for while I live it cannot be shut, and I live forever. God is my life and yours, and nothing is denied by God to His Son.
At God’s altar Christ waits for the restoration of Himself in you. God knows His Son as wholly blameless as Himself, and He is approached through the appreciation of His Son. Christ waits for your acceptance of Him as yourself, and of His Wholeness as yours. For Christ is the Son of God, Who lives in His Creator and shines with His glory. Christ is the extension of the Love and the loveliness of God, as perfect as His Creator and at peace with Him.
Blessed is the Son of God whose radiance is of his Father, and whose glory he wills to share as his Father shares it with him. There is no condemnation in the Son, for there is no condemnation in the Father. Sharing the perfect Love of the Father the Son must share what belongs to Him, for otherwise he will not know the Father or the Son. Peace be unto you who rest in God, and in whom the whole Sonship rests.
For several minutes watch your mind and see, although your eyes are closed, the senseless world you think is real. Review the thoughts as well which are compatible with such a world, and which you think are true. Then let them go, and sink below them to the holy place where they can enter not. There is a door beneath them in your mind, which you could not completely lock to hide what lies beyond.
Seek for that door and find it. But before you try to open it, remind yourself no one can fail who seeks to reach the truth. And it is this request you make today. Nothing but this has any meaning now; no other goal is valued now nor sought, nothing before this door you really want, and only what lies past it do you seek.
Put out your hand, and see how easily the door swings open with your one intent to go beyond it. Angels light the way, so that all darkness vanishes, and you are standing in a light so bright and clear that you can understand all things you see. A tiny moment of surprise, perhaps, will make you pause before you realize the world you see before you in the light reflects the truth you knew, and did not quite forget in wandering away in dreams.
You cannot fail today. There walks with you the Spirit Heaven sent you, that you might approach this door some day, and through His aid slip effortlessly past it, to the light. Today that day has come. Today God keeps His ancient promise to His holy Son, as does His Son remember his to Him. This is a day of gladness, for we come to the appointed time and place where you will find the goal of all your searching here, and all the seeking of the world, which end together as you pass beyond the door.
Producing wholeness in the world of men, the first Red Ray is the pole-star and still-point spreading the joy of King Indra, the Word of God (or Song of Heaven), by which Ishana (the Spirit of the Cosmic Consciousness all God's Creatures share) unites in the miracle in the Holy Resting Place.
ma = Producing
nah = of wholeness
martah = in the world of men
abhi = the first red ray
dru-ham = is the pole-star and still-point
tan-unam = spreading the joy of
indra = King Indra
girvanah = the Word of God or Song of Heaven
isano (isanas) = by which Ishana, the Cosmic Consciousness or "Holy Spirit" present in all God's creatures
yav-aya = unites in the miracle
va-dham = in the Holy Resting Place
Under the ego's truth-obfuscating influence, the ego-deceived "experts" have turned "druhan" into "harm" or "hate"; "tanunam" into "body"; "yav" and "yava" into "barley"; "yavaya" into "warding off" or "driving away"; and "vadham" -- the Holy Resting Place -- into "death." Consequently, it took several days to extract a translation consistent with higher truth.
Before I share all Course-Jesus says along these same lines, I want to point out that my new-and-improved definitions of "abhi" (as "the first red ray") and "aya" (as "the miracle") hold up beautifully in this final line.
Let's now turn to the Course, wherein Jesus communicates parallel ideas in all of the following passages:
Miracles unite you directly with your brother. Neither emanates from consciousness, but both are experienced there. (ACIM, T-1.II.1:6-7)
Miracles are the way in which minds that serve the Holy Spirit unite with me for the salvation or release of all of God’s creations. (ACIM, T-1.III.3:4)
Miracles arise from a mind that is ready for them. By being united this mind goes out to everyone, even without the awareness of the miracle worker himself. The impersonal nature of miracles is because the Atonement itself is one, uniting all creations with their Creator. As an expression of what you truly are, the miracle places the mind in a state of grace. The mind then naturally welcomes the Host within and the stranger without. When you bring in the stranger, he becomes your brother. (ACIM, T-1.III.7:1-6)
God’s Oneness and ours are not separate, because His Oneness encompasses ours. To join with me is to restore His power to you because we are sharing it. I offer you only the recognition of His power in you, but in that lies all truth. As we unite, we unite with Him. Glory be to the union of God and His holy Sons! All glory lies in Them because They are united. The miracles we do bear witness to the Will of the Father for His Son, and to our joy in uniting with His Will for us. (ACIM, T-8.V.3:1-7)
Strength comes from truth, and shines with light its Source has given it; weakness reflects the darkness of its maker. It is sick and looks on sickness, which is like itself. Truth is a savior and can only will for happiness and peace for everyone. It gives its strength to everyone who asks, in limitless supply. It sees that lack in anyone would be a lack in all. And so it gives its light that all may see and benefit as one. Its strength is shared, that it may bring to all the miracle in which they will unite in purpose and forgiveness and in love. (ACIM, W-92.5:1-7)
The similarities are rather miraculous, wouldn't you say?
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