WHAT IS TRUTH?
John Martin Sahajananda
„I came into the world to bear witness to the Truth‟ Jesus told Pilate. Pilate
asked him „what is truth? (Jn.18.37). „What is truth‟ is the question that human mind
asks again and again. What is the truth that Jesus came to reveal? What is the truth that Jesus came to bear witness? The author would like to propose that Jesus Christ came to reveal and to bear witness to the kingdom of God which is the radical love of God and the radical love of neighbour. He invited everyone to grow into this radical love of God and love of neighbour. He experienced hundred percent love of God and hundred percent love of neighbour. In him the love of God and the love of neighbour have reached their climax, their limits, and their fullness. When Jesus said “the Father
and I are one” (Jn10.30) he was revealing the radical love of God, the hundred percent love of God. When he said that “whatever you do to the least of my brothers and sisters that you do unto me”, (Mt.25.40) he was revealing the radical love of
neighbour, the hundred percent love of neighbour. He is one with God and one with every human being and creation.
The purpose of every revelation is to reveal who human beings are and how they have to live their lives in the world of time and space. Revelation is not something static but dynamic. The way God reveals to human beings depends also on their intellectual, psychological, scientific and emotional conditions. Revelation is not necessarily limited to that which comes from above but also can extend to that which is discovered through the inner process of self enquiry. It is common today to divide spiritual traditions into two categories: wisdom tradition and prophetic tradition. Religions like Hinduism, Buddhism, Jainism and Taoism belong to the wisdom tradition. Religions like Judaism, Christianity, Islam and Baha‟i belong to the
prophetic tradition. In the wisdom tradition revelation is something which human beings discover through their profound spiritual enquiry. In the wisdom religions there is a profound inner journey, inner conquest, inner purification and self realization. This process is guided by the inherent grace present in every human being. In the prophetic tradition revelation is something which God reveals to a person or persons directly or through an angel. Here the grace is experienced as if coming from above, external. In wisdom religions the focus is on interior liberation or self realization. In prophetic religions the focus is on the love of God and love of neighbour. Each experience has its uniqueness but also limitations. The ideal is the union of these two.
The author would like to propose that there are different levels and different types of revelation both in the wisdom and prophetic traditions. These revelations are basically a continuous growth in divine-human relationship and human - human relationship. From the wisdom tradition we take Hinduism and from the Prophetic tradition we take Christianity. Hinduism comes from the Vedic tradition and Christianity comes from the Biblical tradition.
Vedic Tradition: Vedic tradition is based on the Four Vedas which are considered to be sacred scriptures of Hinduism. Upanishads are concluding portion of the Vedas. They are called Vedanta. The Vedas are considered to be eternal and without any human origin. They are called sruti. They are discovered by the seers in their deep
meditation. They are not revealed like the Commandments given by God to Moses on Mount Sinai. They are like the truths discovered by the scientists through their research. The only difference is that scientists look outside whereas seers look within.
In the Vedas we discover that the divine human relationship grew continuously and culminated in the Upanishads and integrated in the Bhagavat Gita.
The relationship between God and human beings began with the nature
worship in which natural powers like air, fire, water and sky are seen as divine. Human beings were completely dependent on them and they were at their mercy for their survival. Later this nature worship developed into polytheism when they began
to personify the natural powers and worshipped them as persons. Air becomes Vayu, fire becomes Agni, water becomes Ap or Varuna and sky becomes Indra, the god of 1 in which one particular God the sky. This polytheism developed into henotheism
became a kind of leader to other gods but not permanently but this position can be changed with other gods. Henotheism developed into monotheism in which one
supreme God was affirmed: ekam sat vipra bahuthi vadanti, Truth (God) is one but
sages describe it by many names (Rig Veda 1-164-46). But their enquiry did not stop
with monotheism. They went further in questioning the relationship of creation with that one God as they did not accept the theory of creation out of nothing. They held that creation is not a creature of God but a manifestation of God. It is like a spider which brings out the web from within. It is sacred. They declared that everything is the manifestation of Brahman or God, sarvam khavlidham brahma. This made them
to look at creation as the body of God and some interpret this experience as
pantheism. Their search went still further and realized that human consciousness is ultimately identical with God. Atman is Brahman. This experience is described with the famous statements like aham brahma asmi (I am Brahman) and tatvamasi (You
are That, Brahman). This is the achievement of the Upanishad sages. This experience is described as monism. As human consciousness progressed lower relationships
were not rejected but allowed to exist as a kind of ladder to spiritual evolution. During the time of the Bhagavat Gita there were many spiritual paths and ideologies, sometimes in conflict with one another. The author of the Bhagavat Gita was a spiritual genius as he was able to accommodate every spiritual path and ideology and propose his own vision of Love in which the path of wisdom and action are united. He brought together human and divine, Krishna and Arjuna. Human will became a vehicle of divine will. The impersonal God of the Upanishads becomes a personal God. A God who does not speak in the Upanishads speaks in the Bhagavat Gita. Krishna speaks eighteen chapters non-stop in the middle of the battlefield. Even though there is much emphasis on the love of God and selfless action, there is not much emphasis on the love of neighbour and socially transformative action. Since it was written in the context of battle field its tone is very much focused on action that comes from wisdom.
Later three main theological systems were developed based on the teachings of the Upanishads, the Brahma Sutras and the Bhagavat Gita: The advaita system of
Sankara which affirmed the essential unity of creation and human souls with the divine (Atman is Brahman); the visistaadvaita system of Ramanuja which held that
the creation and human souls are not identical with God but part of God or the body of God; and the dvaita system of Madhva which held that creation and human souls are essentially different from God. All these systems identify themselves as Hinduism. Advaita is closer to monism, visistaadvaita is closer to pantheism and dvaita is nearer to monotheism. These three systems still hold their diverse views.
1 Prof. Max Muller coined this word.
Biblical Tradition: Christianity comes from the Biblical tradition. We can also see a
continuous growth in divine-human relationship in the Biblical tradition. In the Hebrew tradition the initial relationship with sacred had been Totemism in which a
particular clan associates with a particular animal (or plant) which becomes sacred and cannot be killed. Later it developed into polytheism in which there was the
worship of many gods. Albert. C. Knudson says: “The sole godhead of Yahweh was a
truth that was only gradually attained…. It was to Moses that the establishment of Yahweh worship was due. Previous to his time the Israelites seem to have been 2 Y.Kaufmann says, „the Israelites were heirs to a religious tradition polytheists”
which can only have been polytheistic‟. There was no direct jump from polytheism to
Monotheism but they had to pass through Henotheism in which one God is presented
as supreme over the other gods. H. Keith Beebe says „it seems clear enough… that
Moses was not a monotheist, yet to call him a polytheist seems inaccurate too. We can conclude that Moses stood somewhere between Totemism and monotheism. A term to 3describe this position is henotheism‟. From Henotheism developed monotheism in
which the Hebrew prophets affirmed the existence of only one God. In this level God is the creator and human beings are creatures of God and there is a gulf between God and human beings. God reveals his will through the commandments. The Torah becomes the will of God. The Hebrew prophets foresaw a further revelation in the future, a New Covenant, in which God will write the Law in the hearts of the people (Jer.31.31.-34). In Jesus Christ monotheism grew into pantheism (to use the
expressions from the Vedic tradition) and then into monism. At the moment of his
baptism Jesus transcended the monotheistic experience of God and realized himself as the Son of God. He is not a creature of God but Son of God. He is the incarnation of God, the manifestation of God. This experience is very close to pantheism, to the visistadvaitic system of Ramanuja. In this experience Jesus inaugurated the New Covenant. He did not remain even at this stage but went further and realized that God and he were one (monism). „The Father and I are one‟ he declared. This experience is identical with the Upanishad experience and the advaitic system of Sankara. That was the last stage of his ascending journey. Jesus did not remain on this level but descended again to his human level as he had his physical body and had to live in the world of time and space in human relationships. In Jesus Jewish monotheism reached monism via pantheism. But in Jesus monism, pantheism and monotheism were not exclusive but were very well integrated. He is one with God. He is the son of God and he is also a human being. He is fully human and fully divine. His experience can be 4described as Integral Dynamic Monotheism.
Revelation is not static but Dynamic
We can see how in both traditions there had been an evolution of human consciousness from the lower level to the higher level. It seems that this evolution is almost identical. It is the marvellous work of divine grace. In the Vedic tradition it is from nature worship to monism and from monism it descends to pantheism and then to monotheism or dualism of Madhva. In the biblical tradition, in Jesus, it is from Totemism to monism and from monism to functional pantheism and monotheism. It means that the way we experience God depends on which level we are. Revelation is
2 Albert C.Knudson, The Religious Teachings of the Old Testament. 3 Beebe, The Old Testament, P,160. 4 Refer the article: Fully Human-Fully Divine: Integral Dynamic Monotheism
not something static but dynamic. As we grow in our spiritual life our understanding of God also grows. In both traditions human consciousness has reached its highest level even though their approaches were different. In the Vedic tradition the journey had been through intellectual enquiry and interior growth whereas in the Biblical tradition the journey has been through a personal relationship with God. The end result is the same but unique. The difference is that in the prophetic tradition as they moved higher levels they tended to be intolerant to the lower levels and even rejected them completely. There was, and still is, an attitude of exclusivity and intolerance towards others, though this attitude is changing in our times. In the Vedic tradition as the human consciousness grew into higher levels it did not reject the lower levels but allowed them to exist as a kind of preparation. There was, and still is, an inclusive attitude and much tolerance towards different beliefs, even though it is changing in our times. We need to grow in our relationship with God from lower stages of revelation into higher stages of revelation. It is like growing from the elementary school to the high school, from the high school to the graduation and from the graduation to the doctorate. We cannot begin with the doctorate. We need to grow from monotheism to pantheism and from pantheism to monism and then we need to descend back to monotheism as long as we live in our physical body and live in the world of time and space.
Revelation and Inspiration
Some Christians think that Hinduism has only inspiration but not revelation. This position does not have any rational basis. Jesus Christ said: “the Father and I are
one” and the Hindu sages, five hundred years before Jesus, said “God and I are one” (Atman is Brahman, Aham Brahmasmi). These two statements are almost identical.
How can one statement be a revelation and another only an inspiration? If the first one is a revelation then the second one is also a revelation. If the second one is only an inspiration then the first one is also an inspiration. Both are inspirations and both are revelations. The Upanishad sages came to this realization through the illumination of their minds by the divine grace and Jesus came to the same experience through his personal relationship with God in the Biblical tradition. Both are the work of grace. Christians need to be aware that when Jesus said „the Father and I are one‟ he was not
telling any thing new which was not in the human consciousness at that time but it was new only to the Jewish consciousness. This realization was there already in the Upanishads. The contribution of Jesus to his spiritual tradition was that he elevated the love of God from creator- creature relationship to „God and I are one‟. We can call
this from dualism to non-dualism. That was a revolution in his spiritual tradition. In this way he brought his spiritual tradition equal to the Vedic tradition. His religious authorities could not accept that and considered his statements blasphemous. He also expanded the love of neighbour from the fellow Jew to every human being. He did this in the parable of the Good Samaritan. In Jesus the love of God and the love of neighbour reached their limits. His contribution, at that time, to the Vedic tradition would have been to bring down the radical love of God, which it has realized, to the radical love of neighbour. In the Vedic tradition there was not much emphasis on the love of neighbour and socially transformative action. (We do not know the reason. Most probably at that period social problems were not a burning issue to them. Their focus was very much on the eternal reality).The Upanishad sages saw the relationship between the cause and the effect, the action and the reaction, the thought patterns that move from the past into the future. They called it karma and reincarnation. They
realised that they bound the human consciousness. Human beings need to go beyond karma and reincarnation by realizing their identity with Brahman/ or God. Later Karma and reincarnation were interpreted in a such way that they incapacitated the actions and the social transformation.
Six Types of Revelations
The author would like to propose six types of revelations of God, (not in an absolute sense), but tentatively through which human beings grow in their relationship with God. The first level is the revelation of the God of history. It is the experience
of God in time and space. This is the experience of God in the initial stages of human consciousness. This revelation may include Totemism, nature worship, polytheism and henotheism. Here the author has in mind particularly the God of Abraham, Isaac and Jacob. God manifested himself to Abraham, Isaac and Jacob and they responded to his call. They were the patriarchs of Jewish tradition. Here the relationship was very much personal. There was not yet an established religion with laws and structures. The second type is the revelation of the transcendence of God. When 5 This is the Moses asked God his name first God replied “I AM WHO I AM‟.
revelation of the God of eternity who transcends time and space and who cannot be described with anything that is finite. Then God told him that he was the God of 6Abraham, Isaac and Jacob. This revelation was a very important one as it revealed that God had two aspects: eternal and historical. „I AM WHO I AM‟ is eternal aspect
and „the God of Abraham, Isaac and Jacob‟ is the God of history. The third type is the
revelation of a Book or Commandments. God gave Moses Ten Commandments in
which he told Jewish people what they should and shouldn‟t do. The love of God and
the love of neighbour is the essence of the Torah. Later the Torah became the word of God. Here we have the experience of the God of authority, who demands the obedience of will and intellect and absolute loyalty. There is a gulf between God and his/her creatures. The holy book becomes the voice of God. To obey the Book is to obey God. The book becomes the sacred scripture. With the sacred scripture a formal religion, with its laws and rituals, is established.
The fourth type is the revelation of the limitations of the God of history and
commandments. It is not a positive revelation but a negative revelation. Though God gave commandments to people they were never faithful to their God. They continually broke the commandments and God sent the prophets to call them to come back to the Law. God called them that they were stiff necked and rebellious people. In the evolution of human consciousness there comes a stage where human beings feel that God is authoritative and long for freedom from that authority. Human beings would like to have the freedom to think, to will and to act. As long as God existed human beings think that they cannot be free as God has already determined what they should think, will and act. Here we have the „death of God‟ philosophy. Agnosticism,
Secularism and Atheism belong to this level. Though we may not call it a „revelation‟
positively but still it purifies the revelation of the God of history and authority. So we can call it as „purifying revelation‟. We should not look at it judgmentally but
something that belongs to the evolutionary process of our human consciousness. This revelation is a transition from the God of history to the God of eternity, from the truth outside to the truth within, from the God of authority to the God of freedom.
5 Ex.3.14. 6 Ex. 3.13-17.
The fifth type is the revelation of the new covenant or universal mind. God
promised his people that he would establish a new covenant in the future in which he would write the Law in the hearts of the people. From the least to the greatest everyone will know the Lord and there will be no need for one person to telling another to know God. God will forgive their sins and he will not remember their sins any more (Jer.31.31-34). This revelation is also the revelation of the universal mind, in which a person is united with everyone and everything and whatever this person does to others he/she does to himself/herself. In the universal mind a person does not need a religion, a scripture and an authority. God will be experienced as indwelling presence, as freedom and silence. Human beings will live from this inner wisdom and light and declare “I am the way, the truth and the life‟. This new covenant is not really
a new covenant but we can call it „eternal covenant‟ as it is written in the heart of every human as they are born. God does not write anything newly but make them realize who they are from all eternity. This is what happened to Jesus at the moment of his baptism. God did not give him any commandments but he revealed who Jesus was: „you are my beloved son‟. This is the revelation of the eternal Word which is the
source all sacred books but no sacred book can exhaust it. With this God has said everything. In the New Testament God spoke only twice but he said the same thing: „you are my beloved Son‟ and „He is my beloved Son‟. Then God became silent
because there was nothing more to say.
The sixth type is the revelation of human consciousness being identical with
God. In this level a person declares, „God and I are one‟. This is the last stage in the
ascending journey of our human consciousness. But one can not remain there but has to descend and integrate the lower levels- which are our human aspects, so that our divinity and humanity are united and integrated. Human beings are not only divine in their highest level but also human as long as they are connected to their body and live in the world of time and space and in human relationships. While ascending humanity is elevated to divinity and while descending divinity incarnates into humanity. It is divinized humanity. Jesus described this with a parable: „the Kingdom of God is like a woman who took yeast and put in three measure of meal until it was leavened‟.
(Lk.13.21) The flour is our humanity and yeast is our divinity. Our humanity is divinized. Christians believe that Christ is fully divine and fully human. In him divinity and humanity are integrated. The first three revelations belong to the God of history and the last two belong to the God of eternity. The fourth one is a transition from the God of history to the God of eternity. We can say that Jesus, at the moment of his baptism, moved from the God of history to the God of eternity. Jesus experienced all these revelations.
Fullness of Revelation
The purpose of every revelation is to tell us who we are and how we have to live our life in the world of time and space. The fullness of revelation is that which reveals that we are ultimately one with God. This is the radical love of God. It affirms our divinity and also our humanity. We are fully divine and fully human. Divinity is our foundation and humanity is its manifestation. The fullness of revelation also reveals that we are all manifestations of God and need to live in loving relationships. Human life is relationship and in relationships we experience God. „Whatever you do
to the least of my brothers and sisters that you do unto me‟ is the expression of the
fullness of revelation regarding the love of neighbour. It is the radical love of
7 Judaism and Islam focus very much on the revelation of the neighbour. Traditional
Book, the Torah and the Holy Koran. Human beings cannot go beyond the Book. This belongs to the third type of revelation. Here the love of God is dualistic, creator and creature relationship and the love of neighbour is also dualistic. Christianity also confines its revelation to the Gospels and to the Letters. Its love of God is also very dualistic. According to these three prophetic religions human beings are creatures of God. There is a gulf between God and human beings. Even after death human beings will be separate from God. There is no merging of human with divine. These religions deny human beings not only their divine son-ship and daughterhood but also their divinity. Human beings are just creatures of God. The emphasis is on our humanness. In Christianity exception is given to Jesus Christ: he is a human being, the Son of God and one with God ( Jews and Muslims do not accept Jesus as the Son of God or one with God, for them he is just another human being, but Hinduism has no difficult to accept them ). But this possibility is limited to only Christ. He is essentially different from the rest of human beings.
Fully Human-Fully divine
The advaitic system of Hinduism holds that human beings are ultimately one with divine, Aham Brahmaasmi, I am Brahman. Only God is there and everything else
is an illusion. The focus is entirely on our divinity. It melts our humanity with the ocean of the divine. It tends to neglect our humanity. The visistadvaitic system of Hinduism holds that human beings are manifestations of God. It rescues our humanness. Human beings can be sons and daughters of God and can have personal relationship with God. But they are not equal with divine. There is a subtle essential difference between God and human souls. It brings our humanity from the ocean of divine to the level of an iceberg. But it denies our divinity and humanness. The dvaita system of Hinduism holds that human beings are essentially different from God. There are more like creatures of God. It brings human consciousness to the level of solid earth. It creates a gulf between God and human beings and strengthens their distance and relationship. But it denies our divinity and divine son-ship and daughterhood. Each system, by emphasizing on one aspect, neglects the other aspects. Only in the integration of these three aspects that human beings can have the fullness of revelation. Christianity says that Jesus Christ is fully human and fully divine. It is the opinion of the author that Jesus Christ opened this possibility to every human being and it is not limited only to Jesus. To believe in the divinity of Jesus is to
believe one‟s one divinity. According to Jesus everyone is fully human and fully
divine. We need to elevate our humanity towards our divinity and bring down divinity towards our humanity. Our divine son-ship and daughterhood is the bridge between our divinity and humanity. It is the centre that holds our two aspects together. Marriage of Wisdom and Action
In Christianity God spoke his final „Word‟ through his Son (Hebrews). This
final Word is the revelation of human consciousness being identical with divine consciousness. This revelation was not there in the biblical tradition. They foresaw the universal mind (the New Covenant) but not the identity of human consciousness with
7 Not mystical Judaism and mystical Islam.
divine consciousness. This revelation was already there in the Vedic tradition five hundred years before Jesus. The Upanishad sages had already realized this truth through their spiritual enquiry propelled by the grace of God. The originality of the revelation of Christ is the marriage of the radical love of God with the radical love of neighbour. It is the marriage of wisdom and action in love. Love is wisdom manifesting in action. Jesus said that the queen of Sheba came to listen to the Wisdom of Solomon but someone greater than Solomon is here. The people of Nineveh had listened the voice of Prophet Jonah but someone greater than prophet 8. Solomon was considered to be wise but his wisdom was dualistic Jonah is here‟
wisdom. With all his wisdom Solomon could never have said „the Father (God) and I
are one‟. Jesus said so. A prophet invited people to the love of neighbour, to the love of the poor, the orphans and widows. Jonah represented this love of neighbour. But this love was dualistic love. A neighbour is someone other than us. Jesus went beyond this dualistic love. His love was non-dualistic love: „whatever you do to the
least of my brothers and sisters you do unto me‟. In Jesus non-dualistic wisdom and
non-dualistic action come together in love. This, we can say, is the fullness of truth and fullness of revelation that Jesus came to reveal and to bear witness. He invited his listeners to realize this truth. The religious authorities of his time were not ready for this truth, particularly the identity of human consciousness with divine consciousness. They considered it blasphemous and Jesus had to be crucified for blasphemy. If Jesus had proclaimed that message in India at that time probably the Indian sages would have accepted him without any difficulty. They might have had some reservations about his social program. But his mission was to open this possibility in the biblical tradition. For this he had to lay down his life on the cross for the spiritual evolution of humanity, particularly of his spiritual tradition. He accepted his death as the will of God.
The Challenge of Vedic Tradition
The Upanishad tradition emphasizes our essential identity with the divine where as the prophetic tradition emphasizes our humaneness, our essential difference with God. In Jesus Christ a marriage took place between our divinity and our humanity. He is hundred percent divine and hundred percent human. He affirms our essential identity with the divine but also our functional difference with God. He opened this possibility to every human being. Hence every human being is essentially one with God and functionally different. Every human being is hundred percent divine and hundred percent human. Unfortunately Christianity limited this possibility only to Christ and closed the door to the rest of humanity. Christianity is caught up between two positions: one per human beings and one per Christ. When it comes to human beings it holds the view of the prophetic tradition that human beings are creatures of God; when it comes to Christ it holds the position of Upanishad tradition that he is one with God. He is not a creature of God. In Hinduism we have great witnesses of the radical love of God like Ramakrishna, Ramana Maharsi and others. The challenge of Upanishad tradition to Christianity is to open the experience of the radical love of Jesus to every Christian and not limiting it to Christ alone. Christians, like Mother Theresa, have been heroic in bearing witness to the radical love of neighbours but they also should be encouraged to grow into the radical love of God and bear witness to it. The challenge of Christ‟s message to the Vedic tradition is to
translate its radical love of God into radical love of neighbour. It is to translate its
wisdom into socially transformative action. Jesus had to die a violent death as he tried to transform the society according to the vision of the radical love of God and radical love of neighbour.
In Chandogya Upanishad (8.3-5) there is an interesting description of the word for truth. The word for truth is sathyam divided as sat-ti-yam. Sat means that
which is eternal, infinite. Ti means that which is temporal, non eternal and finite. Yam
means that which holds or binds these two, sat and ti, so it becomes sathyam. But the
infinite and finite are always united. They can never be separated. It is our ignorance that makes us to see the infinite and finite as separate. It builds an artificial wall between them. When human beings become free from ignorance then they see the already existing unity between these two. The finite is seen as the manifestation of God, as the body and blood of God. So if, by fullness of revelation or truth, we mean the integration of humanity with divinity, the finite with the infinite, the temporal with the eternal then Christians can say that Jesus Christ is the fullness of truth, sathyam.
In him the divinity and humanity, the infinite and the finite, the eternal and the temporal are united. He is fully divine and fully human. Even though the description of the Chandogya Upanishad about Truth is very beautiful, it sounds being a very static description. Truth is not only unity of the infinite with the finite but also dynamic. It is manifesting that unity in human relationships because life is relationships. It is the integration of the radical love of God with the radical love of neighbour. This love of neighbour is not an obligation, not a burden but a spontaneous expression that comes from the realization of unity. It comes from the inner freedom. The love of neighbour does not mean just helping the poor and so on but it is caring people in all their needs: physical, economical, social, intellectual, political, psychological and spiritual. Ultimately it is helping people to find the kingdom of God within. It also means loving oneself. It is to love God as oneself and love the neighbour as oneself because we are all one in God. Jesus loved God as himself and he loved every human being and creation as himself.
Eucharist is the Truth: Jesus revealed the essence of his truth through the
celebration of the Eucharist. The Eucharist is the dynamic expression of the Truth. It is the expression of the kingdom of God. It is the essence of the radical love of God and the radical love of neighbour. It is the realisation of the unity of the finite with the infinite. The bread and wine represent the whole of creation and humanity. By elevating them Jesus transformed them into divine, into body and blood of God, into manifestations of God. In fact it is not really transforming them but seeing them already as divine and manifestations of God because they are already the manifestation of God. It is our ignorance that veils us to see that truth. Jesus was free from ignorance so he was able to see the reality of creation as the manifestation of God. He realized himself as the body and blood of God. There are three ways we can look at the creation: dualistic, qualified non-dualistic and non-dualistic. From the dualistic point of view creation is essentially different from God. It is created out of nothing. From the qualified non-dualistic point of view creation is the manifestation of God. It is the body and blood of God. There is a subtle different between God and creation, they are not essentially one. From the non-dualistic point of view creation is essentially one with God but functionally different like ice and water.
The elevation of the bread and wine is elevating our human consciousness from the dualistic experience to the qualified non-dualistic experience and from there to the non-dualistic experience so that we discover that we are one with God and we are also functionally manifestations of God. It is ascending from monotheism into pantheism and from pantheism into monism. This is the experience of the radical love of God. This is our ascending journey. Then he gave the bread and wine to his disciples and said: this is my body; take and eat. This is my blood, take and drink. This is the radical love of neighbour. This is his descending aspect. He had to come down from non-dualistic experience to the qualified non-dualistic experience and from there to dualism. It is descending from monism to pantheism and from pantheism to monotheism. He has to come back to the dualistic experience as long as he lived in the physical body and live in the world of time and space. He had to become food to his brothers and sisters. It is to give and receive in loving relationships. In this sense the entire life of Jesus was a continuous Eucharistic celebration. To eat the body and to drink the blood of Jesus is to enter into the consciousness of Jesus. We become what we eat.
Do This in Memory of Me
Then Jesus said: do this in memory of me. We need to do what Jesus did. We need to celebrate this Eucharist. We need to elevate our humanity into divinity. That is to ascend from dualism to non-dualism. This is our radical love of God. Then we need to descend from non-dualism to dualism. This is our radical love of neighbour. We need to become body and blood to our brothers and sisters. Life is to give and to receive. It is breaking of the bread. The disciples going to Emmaus recognized Jesus in the breaking of the bread. So it is in the breaking of the bread which is giving and receiving that we encounter Jesus, we celebrate the Eucharist. . All our actions become a Eucharistic celebration. Our entire life becomes a Eucharistic celebration.
Jesus came to reveal and bear witness to the truth. This truth is the kingdom of God. It is the radical love of God and the radical love of neighbour. Jesus invited his listeners to discover this truth. He entrusted his disciples with the mission to realize this truth, to proclaim this truth and to bear witness to it.