Raising the “Resurrection”



Quite recently on the occasion of Easter, I received an email in which the sender, a member of the weekly satsang group meeting locally, wrote me his thoughts on “the message of resurrection.” (Easter was celebrated yesterday in the Roman Catholic tradition. It will be celebrated this coming Sunday in the eastern Orthodox Christian tradition.)

The Resurrection and the Empty Tomb
Courtesy of Romolo Tavani / Shutterstock.


In that message, he stated certain things about which I felt I had to comment. The writer said that:

  • “Gandhi said resurrection should happen within ourselves any day and every day and this is the message of ascent from human form to a transcendental form. Christ represents this.”

  • Reacting to someone else’s allegations of sinful or moral transgressions reportedly committed by Eknath Easwaran, he further said that: “I accept that the I have committed sins in my life, without any shame. Gandhi also considers himself as a sinner. My experiments with truth — his autobiography tells it all. But, did he reform to be called a Mahatma? yes. Same is the case with Eknath Easwaran or any one of us without knowing what sins each other of us have committed, we are focused towards a more noble spiritual journey.”

  • He finally ends his email with the hope that “God in the form of inner conscious, tells us them all — sins and virtues. We do not need blogs… This may be a too much of a response but I want our satsang to continue as normal and more spiritual without any distractions.”

In response to that person, I clarified some points in his email, as follows:

  • The “resurrection” commemorated by the celebration of Easter is not about a movement from one form — the human form — to another form — a transcendental form. Rather, the “resurrection” is the liberation in consciousness (the freeing or releasing, if you will) of the divine Self within us from its entombment in the confines of the human condition, under which we individually are prisoners of the human state of consciousness. This is what the “empty tomb” of Easter Sunday represents, and our liberation from it is what is metaphorically referred to as the “resurrection.” From this understanding, we can agree with Gandhi that “resurrection should happen within ourselves any day and every day” of our lives.

    (Note: The Christ is both human and transcendent spirit. This is one of its eternal mysteries and paradox — that it is formed as you and I clothed in human form yet formless Spirit at the same time.)

  • No human person — neither you, nor I, nor anyone else — is a sinner. If you observe the teachings of Krishna in the Bhagavad Gita, our real individual selfhood has always been the Atman. It is the Atman even before we were born into our past and present human lifetimes. It will always be the Atman through and despite all other future reincarnations. In truth, there is no instance during the cycles of samsara when we were never the Atman who is forever one with Brahman (Tat tvam asi.). The lack of its realization in human awareness may alter, pervert and distort the experience of human life in this world, but it does nothing to change the truth nor the fact of the matter.

  • Sin is not a transgression against a divine deity, as the Judaeo-Christian religious culture or the Abrahamic religions are insisting upon their followers in the error-filled belief system of their religions. Sin is merely a “mistake” made and entertained in the finite conditioned human mind over the perception, interpretation, understanding and comprehension of eternal spiritual truth. We all make mistakes in life at one time or another, but there won’t be any improvement in our lot until and unless we learn from our mistakes and thereby correspondingly change or amend our ways of thinking, feeling, believing and living.

  • That we are “sinners” and not saints is one of the human illusions that we have to overcome and transcend in the course of the spiritual journey. In our humanity, we are made “in the image and likeness of God” declares the Good Book. That is something that has never changed since Genesis (and never will).

This is the real observance of the Easter commemoration: To bring about the new life in the Spirit by means of a spiritually transformed consciousness — the spiritual life born out of a spiritual realization in mystical consciousness. This is the true meaning of the “resurrection” — the Hindu moksha, the Jewish Passover meal for deliverance by Yahweh from Hebrew slavery in Egypt, the Catholic sacrament of penance and the forgiveness of sin (also known nowadays as the sacrament of reconciliation), the Christian belief in being “born again” as taught by the master Yeshua, and the awakening of the Buddha from the sleep of dormancy in the human condition of dukkha.

How and for how long the satsang group meetings continue is not determined (and will never be determined) by some person’s grievances (whether true or false) against Eknath Easwaran nor even by the emailer’s personal desire on the matter. The satsang’s continuity entirely depends on one thing alone: The bhakti each and every member has for Krishna, not the transient forms of Eknath Easwaran and his organization, the Blue Mountain Center of Meditation (BMCM), and the extent to which such satsang members express and bestow that bhakti to the satsang in Krishna’s name. It is the gift of individual time and effort that the satsang group collectively offers to Krishna in order that Krishna may accept such offering so that they can come to him and live in his abode.

We needs blogs about our humanity’s ups and downs and the radiant glory of our spirituality, just as much as we do spiritual teachings.

A Happy Easter Awakening to all mystics past, present and to come.

[Acknowledgment to Maëlle Vivares for publishing the video on YouTube.]


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About Marc of Contemplative Pathways

Marc teaches contemplative meditation in the context of "contemporary mysticism" under the style of "Contemplative Pathways." His spiritual work is backed by a profound understanding of mystical teachings and the mystical life, that is rooted in fifty (50) years of personal study, practice and spiritual unfoldment (inner realization and spiritual experience).  In the course of his spiritual journey, he has received the gifts of mystical discernment and spiritual transmission. Marc has been conducting classes and meetings on contemporary mysticism and meditation at the San Francisco Bay Area for over fifteen years, usually in a classroom, lecture, seminar, workshop, online meeting, or group practice setting. He has facilitated study groups and workshops for centering/contemplative meditation practice meetings since the 1980s. Marc's teaching work meaningfully shifts consciousness in students through the process of spiritual transmission and mystical transformation.  He enables others to embark on the spiritual journey by understanding the Truth teaching and by living its principles in their daily lives. His methodology of instruction is divinely inspired and firmly rooted in pure, authentic mysticism.  Marc's approach to the subject of contemporary mysticism is essentially nondenominational, nonsectarian, culturally interfaith, transreligious, definitively unitive, and unequivocally nondualistic. Within the context of the great shift in consciousness presently occurring all over the planet, Marc’s work focuses on individual and collective spiritual instruction and transformation. He promotes the practice of contemplation or meditation as the vehicle for spiritual transcendence and ascension to the higher dimensions of mystical consciousness. His other contributions to worldwide spiritual awakening and the global contemplative movement include spiritual mentoring, spiritual direction, and spiritual healing work. Marc is firmly committed to the vision of a global spiritual awakening and the divine promise of humanity’s mystical illumination. His brand of mysticism is the only true contemporary mysticism born of 21st century illumination and spirituality.  
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