The Divinity’s difficult birth
he said: 'What shall we say the kingdom of God is like? What parable
shall we use to describe it? It is like a mustard seed, which
is the smallest of all seeds on earth. Yet when planted, it grows
and becomes the largest of all garden plants, with such big branches
that the birds can perch in its shade.’ (Mark 4.30-32).
our yogic practice the experience of the Divinity, our own Being,
starts to sprout inside us. But this does not mean the descent of
visions of God amongst thunder and lightning. It is an experience
that occurs in a subtle way, through our sadhana:
coming of the kingdom of God is not something that can be observed.
Nor will people say: here it is, or there it is, because the kingdom
of God is in your midst, (Luke 17.20-21).
work as yogis is to be good gardeners, nurturing each day the seed
of the Kingdom of God with the sadhana, watering the plant with
our energy and our devotion, avoiding that is eaten by the animals
of our lower trends, booting the weeds of the lower negativity through
the cultivation of discernment and detachment. Until that plant
grows enough for all our life to rest under the shadow of this experience.
need to cultivate the internal consciousness to perceive this seed,
to find the inner treasure of our own Being. An Jesus says it clearly
in his words:
dressed ready for serving and keep your lamps burning. Like servants
waiting for their master to return from a wedding banquet, to open
the door as soon as he returns and knocks. It will be good for those
servants whose master finds them watching when he comes. Truly I
tell you, he will dress himself to serve, will have them recline
at the table and will come and wait on them. Even if he comes in
the middle of the night or toward daybreak; if he finds them waiting,
it will be good for them!, (Luke 12.35-38).
defends here the practice of consciousness. Creating this space
of silence and receptivity inside us is what allows us to recognize
the coming of the master, the lord of the house: our own Being.
We create this space through our daily yogic practice, specially
during the meditation. And the joy that we experience gradually,
increasingly, pales the temporal pleasures that we pursue in the
market of the world. Jesus is quite clear in his parables that we
are to find the Kingdom of God in our hearts, in our inner experience:
where your treasure is, there your heart will be also,
to find your heart is to find yourself. Therefore, what more can
we wish for, other than increasing this own plenitude?
kingdom of heaven is like treasure hidden in a field. When a man
found it, he hid it again, and then in his joy went and sold all
he had and bought that field.
the kingdom of heaven is like a merchant looking for fine pearls.
When he found one of great value, he went away and sold everything
he had and bought it.
again, the kingdom of heaven is like a net that was let down into
the lake and caught all kinds of fish. When it was full, the fishermen
pulled it up on the shore. Then they sat down and collected the
good fish in baskets, but threw the bad away. This is how it will
be at the end of the age, (Matthew 13.44-49).
is casting the net of self consciousness and collecting all kinds
of fish, of internal contents, thoughts and tendencies. During meditation
we learn to separate the wheat from the chaff, to let go of those
emotional and mental contents that are superfluous, throwing them
away like if they were bad fish. Our superior tendencies will intervene
more and more in our life, neutralizing the inferior ones.
here is where “the end of the world” starts. This means
that we cease to be enchanted by the worldly achievements, and start
finding an internal referent that is not dependent on the circumstances.
A referent for inspiration, wisdom and joy that, like the bread
and the wine, nourishes us. We will start to distance ourselves
from the world’s hustle and bustle, from its joys and tragedies,
and we stop looking in it for what we have found inside ourselves.
We stand on the Divinity’s rock that we are starting to feel
I tell you that you are Peter, and on this rock I will build my
church, and the gates of Hades will not overcome it, (Matthew
divine consciousness, like a mustard seed, will grow or develop
gradually on the firm rock of the Divine internal perception, and
the lie that is the fascination for the temporal world will be fading
away more and more: “the end of times” will come.
But this birth of the Divinity inside us is a difficult process.
Our mind, the fortress of our ego, is full of own trends that are
not going to recognize anything superior that might threaten their
existence. These trends will try to boycott this birth at all costs:
Herod realized that he had been outwitted by the Magi, he was furious,
and he gave orders to kill all the boys in Bethlehem and its vicinity
who were two years old and under, in accordance with the time he
had learned from the Magi, (Matthew 2.16).
episode of the killing of the innocents, only referred to in the
Gospel of Matthew, probable never happened. Not even Flavio Josefo,
the chronicler, speaks of this in his exhaustive narration of King
Herod’s epics. So, if it did not happen, the meaning of this
episode would be spiritual instead.
Srimad Bhagavatam narrates how Krishna, the Divinity’s incarnation,
suffers at birth the persecution of King Kamsa. He knows, through
a prophecy, that when Krishna grows he will finish with him and
his malice. So, just after he was born, Krishna was smuggled out
of Kamsa's palace to avoid being murdered. And he grew up hidden
in the village of Gokula, where he would not be found.
and Kamsa represent our ego, our relating to the body and the world
of "I", fortified in the palace of our mind, with all
its cortege of trends, likes and dislikes.
experience of the Divinity can be manifested as inspiration, peace
and joy. And after our meditation, Herod's cortege will fall upon
this peace and joy, questioning them in a thousand different ways
and offering other things as substitutes. The mind can adduce: “Is
that it?” or “Yes, but…,” o can look for
other interests to pursue.
European medieval legend tells how once a hunter was cursed, he
spent all his time chasing after a prey that he could never catch.
This is the ordinary human condition, and that is the mind's vital
scheme: "I” will be happy when I have “that.”
The internal joy, which is unconditional, without external cause,
without beginning or end, dismantles the mind. So if this inner
joy arises during our yoga practice, the mind will not give it space
or later, the spiritual aspirant will need to face his own tendencies,
will need to crucify his ego or his little “I” to reinstate
the kingdom of God, so Krishna can recover his kingdom and be crowned
as the King.
epic poem Mahabarata narrates how Arjuna, the warrior, must face
his former kinship in battle, so he can reinstate righteousness
in the kingdom. Arjuna is dismayed thinking of the coming battle,
but Krishna, his friend and divine guide, goads him to act as a
warrior and fight to the end:
is not befitting in a man of your noblesse to succumb to dismay
when the time for fighting comes. How can you? This will not make
you win in heaven or earth, (Bhagavad Gita II.2).
Arjuna! There is a battle to be won before the doors of heaven are
opened to us. Happy are the warriors whose attitude is to fight
in that war!, (Bhagavad Gita II.32).
himself does not fight, but drives Arjuna’s chariot. It is
us who must commence the battle to obliterate our beloved inferior
tendencies, which have been part of our family all our life. Jesus
also expresses this concept in his characteristic style:
not suppose that I have come to bring peace to the earth. I did
not come to bring peace, but a sword. For I have come to turn a
man against his father, a daughter against her mother, a daughter-in-law
against her mother-in-law; a man’s enemies will be the members
of his own household.
who loves their father or mother more than me is not worthy of me;
anyone who loves their son or daughter more than me is not worthy
of me; and whoever does not take up their cross and follow me is
not worthy of me. Whoever finds their life will lose it, and whoever
loses their life for my sake will find it,
our yogic practice, the fire of the sadhana burns through those
egotistic personal tendencies, one by one. This is the final battle
to conquest the kingdom, the Kingdom of God, a final battle between
the divine forces and the bad or egotistic ones. This archetype
also appears in the Apocalypse of Saint John, in which this final
battle takes place.
day, with the coming of Christ and the separation between good and
bad men, represents the internal process in which the bad tendencies
are burned in the sadhana’s fire and the Kingdom of God is
reinstated on Earth.
not weaken, Arjuna! It does not become you. Get over this petty
weakness and arise like the fire that burns everything in its path,
(Bhagavad Gita II.3).
angels will come and separate the wicked from the righteous, and
throw them into the blazing furnace, where there will be weeping
and gnashing of teeth, (Matthew 13.49-50).
mythology sees Muruga, Shiva’s son, as the chief of the celestial
armies. Muruga is depicted as a teenager holding a spear, who originally
has six faces and lives in six different mountains.
six faces and the six homes are the first six chakras, the field
where the battle for the Kingdom of God takes place. When the forces
of good win, when the six chakras open up, the King, the Divinity,
will be able to govern from the seventh chakra, the crown chakra,
the Being's abode.
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