Saturday, 12 May 2012 15:54


At satsang recently, the question arose of the meaning of Christ’s atonement. His death on the cross is usually interpreted as a form of penal substitution, meaning he died for our sins.

In other words, from the Sat Yoga perspective, the prior God-image, that of the wrathful Father, would punish us for our sins, but the new God-image, the Son of Love, chooses meek submission unto death over violent retribution. This state of higher consciousness becomes our own through faith, which is identification or imitatio dei, and thus what really dies on the cross is the superego, the vengeful angry god of chakra three—meaning that through the act of tolerant, compassionate overcoming of anger, we are reborn as the Real Self, or in Christ-consciousness, and liberated from our ego, and thus from our sins.

Of course, to be a complete rebirth, we must be liberated from all three of the lower chakras: from anxiety and attachment, from cravings, from greed, from sexual desire, from the urge to seek prestige and recognition, from vainglory, and from all the other patterns of pathology of the ego.

But liberation from all the ego’s sins is possible at a single stroke, if we are willing to crucify the ego, rather than project our sins onto others and crucify them in our place—or projecting the power of filling our egoic lack on someone and by seducing them and having sexual intercourse with them, achieving wholeness. All those fantasies of refinding the lost object of wholeness, once projected on the mother of infancy, must also be sublimated. This can be achieved through surrender to God in meditative silence—the offer of the sacrifice of the egoic mind and its noise—as well as through a redemptive relationship with a spiritual guide whose gaze goes deeper than the ego and sees your true Self, enabling you also to directly realize the Self in that encounter with Emptiness that is the fullness of divine love.

It is also useful to engage in a process of monologue, in which the ego’s narratives are spewed out before a witness who is not under the spell of those signifiers, so that the power of the ego’s enchantment is broken. This processing, in which the underlying egoic agenda is unmasked through allowing the whole line of thought to reach its repressed end, reveals the diabolic construct in all its sinful ugliness, and enables the interior witness, the buddhi, to awaken and redirect the attention to the Source of meaning, goodness, beauty, and life. This conversion of the mind from narcissism to noetic liberation will one day remain as a permanent achievement—the only permanence possible in this world of impermanence, since once the ego has died, the world also loses its sense as an external object field and becomes simply a dream, an infinitely beautiful dream, in the mind of God. And that supreme mind is what you are.

This realization can be summed up as the understanding that through atonement comes attunement—resonance with the peace, the love, the light, and the power of God’s Presence as the Self beyond the veil of the ego. This attunement, when held in the form of meditative stillness for long enough to dissolve the resistance of the egoic defenses, produces the bliss of Samadhi, or the attainment of at-one-ment with the Supreme Beingness.

Once the ego dies into the bliss of Stillness, this silence remains as the Self in every moment—and this is salvation, liberation in life, or jivan mukti. All of us will inevitably attain this end, and once we do, there is no other purpose except to pass on the good news of the reality of salvation from the clutches of the ego to all sentient beings. This is our real seva, our service of becoming Christs, who have died to free all beings from the one sin of ignorance of our true nature as manifestations of the One God of Infinite Love.


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