IN considering whether or not Christ was a Yogi we should first understand how spiritual and how divine one must be before he can be called a Yogi. A true Yogi must be pure, chaste, spotless, self-sacrificing, and the absolute master of himself. Humility, unostentatiousness, forgiveness, uprightness, and firmness of purpose must adorn his character. A true Yogi's mind should not be attached to sense-objects or sense-pleasures. He should be free from egotism, pride, vanity, and earthly ambition. Seeing the ephemeral nature of the phenomenal world, and reflecting upon the misery, suffering, sorrow, and disease
with which our earthly existence is beset, he should renounce his attachment to external things, which produce but fleeting sensations of pleasure, and should overcome all that clinging to worldly life which is so strong in ordinary mortals.
A true Yogi does not feel happy when he is in the company of worldly-minded people who live on the sense plane like animals. He is not bound by family ties. He does not claim that this is his wife and these are his children; but, on the contrary, having realized that each individual soul, being a child of Immortal Bliss, belongs to the Divine Family, he severs all family relations and worldly connections and thus becomes absolutely free. A true Yogi must always preserve his equanimity in the face of the unpleasant as well as of the pleasant experiences of life; and rising above good and evil he should remain
undisturbed by the success or failure, the victory or defeat, which may come to him as the result of the actions of his body and mind.
A true Yogi, again, must have unswerving devotion to the Supreme Spirit, the Almighty and Omniscient Soul of our souls; and realizing that his body and mind are the playground of the omnipotent Cosmic will, be should resign his individual will to the universal, and should be ever ready to work for others, to live for others, and to die for others. All his works, so long as he is in the society of people, should be a free offering to the world for the good of humanity; but at other times he should resort to secluded places and live alone, constantly applying his mind to the highest spiritual wisdom that can be obtained in the state of superconsciousness, through meditation on the oneness of the
individual soul with God, the Universal Spirit.
A true Yogi must see the same Divinity dwelling in all living creatures. He should also love all human beings equally. He should have neither friend nor foe in the ordinary sense of those terms. A true Yogi is illumined by the light of Divine Wisdom, therefore nothing remains unknown to him. Time and space cannot limit the knowledge and wisdom of a true Yogi. Past and future events will appear to him like things happening before his eyes. For him the light of divine wisdom has dispelled the darkness of ignorance, which prevents one from realizing the true nature of the soul, and which makes one selfish, wicked, and sinful. All psychic and spiritual powers serve him as their real master. Whatever he says is sure to come to pass. He never utters a word in vain.
[paragraph continues] If he says to a distressed or suffering person, "Be thou whole," instantly that person will become whole.
The powers of a true Yogi are unlimited, there is nothing in the world that he cannot do. Indeed, he alone has free access to the storehouse of infinite powers; but he never draws therefrom any force merely to satisfy idle curiosity, or to gratify selfish motives, or to gain wealth and fame, or to get any return whatsoever. He does not seek worldly prosperity, and always remains unconcerned about the result of his works. Praise or censure does not disturb the peace of his mind. Angels or bright spirits and the spirits of ancestors rejoice in his company and adore him. A true Yogi is worshipped by all. Having neither home nor possessions of his own, he wanders from place to place, realizing that the canopy of heaven is the roof of his
world-wide home. He is easily pleased by everybody irrespective of his caste, creed, or nationality, and with a loving heart he blesses those who rebuke or curse him. If his body be tortured or cut in pieces, he takes no revenge, but, on the contrary, prays for the welfare of his persecutor. Such is the character of a true Yogi.
From ancient times there have been many such true Yogis in India and other countries. The descriptions of their lives and deeds are furthermore as wonderful and as authentic as the life and acts of that illustrious Son of Man who preached in Galilee nearly two thousand years ago. The powers and works of this meek, gentle, and self-sacrificing Divine man, who is worshipped throughout Christendom as the ideal Incarnation of God and the Saviour of mankind, have proved that he was a perfect type of one who is called in
[paragraph continues] India a true Yogi. Jesus the Christ has been recognized by his disciples and followers not only as an exceptionally unique character but as the only-begotten Son of God; and it is quite natural for those who know nothing about the lives and deeds of similar ideal characters of great Yogis and Incarnations of God who have flourished at different times both before and after the Christian era, to believe that no one ever reached such spiritual heights or attained to such realization of oneness with the Heavenly Father as did Jesus of Nazareth.
The greater portion of the life of Jesus is absolutely unknown to us; and as He did not leave behind Him any systematic teaching regarding the method by which one may attain to that state of God-consciousness which He Himself reached, there is no way of finding out what He did or practiced during the eighteen years that
elapsed before His appearance in public. It is, therefore, extremely difficult to form a clear conception of what path He adopted. But we can imagine that, being born with unusually developed spiritual inclinations, He must have devoted his life and time to such practices as led Him to the realization of absolute Truth and to the attainment of divine consciousness, which ultimately gave Him a place among the greatest spiritual leaders of the world as well as among the disinterested Saviours of mankind.
India is the only country where not only a complete system of practices is to be found, but also a perfect method, by following which well-qualified aspirants can attain to Christhood or to that spiritual unfoldment and divine enlightenment which made Jesus of Nazareth stand before the world as the ideal type of spiritual
perfection. By studying the lives, the acts, and the most systematic and scientific teachings of the great Yogis of India, and by faithfully following their example and precepts, an earnest disciple can, through the Yoga practices given in the various branches of the Vedânta philosophy, hope some day to become as perfect as the Son of Man. This assurance must be a comfort and a consolation to the soul that is struggling for the attainment of spiritual perfection in this life. One peculiarity, however, of the teachings of the great Yogis of India is that the acquirement of spiritual perfection is the goal for all, and that each individual soul is bound, sooner or later, to be perfect even as Christ was perfect. They claim that spiritual truths and spiritual laws are as universal as the truths and laws of the material world, and that the realization of these truths cannot
be confined to any particular time, place, or personality. Consequently by studying the Science of Yoga anyone can easily understand the higher laws and principles, an application of which will explain the mysteries connected with the lives and deeds of saints, sages, or Incarnations of God, like Krishna, Buddha, or Christ.
A genuine seeker after Truth does not limit his study to one particular example, but looks for similar events in the lives of all the great ones, and does not draw any conclusion until he has discovered the universal law which governs them all. For instance, Jesus the Christ said, "I and my Father are one." Did He alone say it, or did many others who lived before and after Him and who knew nothing of His sayings, utter similar expressions? Krishna declared, "I am the Lord of the universe." Buddha said, "I am the Absolute
[paragraph continues] Truth." A Mahometan Sufi says, "I am He"; while every true Yogi declares, "I am Brahman." So long as we do not understand the principle that underlies such sayings, they seem mysterious to us and we cannot grasp their real meaning; but when we have realized the true nature of the individual soul, and its relation to the universal Spirit, or God, or Father in Heaven, or the Absolute Truth, we have learned the principle and there is no further mystery about it. We are then sure that whosoever reaches this state of spiritual oneness or God-consciousness will express the same thought in a similar manner. Therefore if we wish to understand the character and miraculous deeds of Jesus of Nazareth, the surest way open to us is the study of the Science of Yoga and the practice of its methods.
This Science of Yoga, as has already
been stated, explains all mysteries, reveals the causes of all miracles, and describes the laws which govern them. It helps us to unravel the secrets of nature and to discover the origin of such phenomena as are called miraculous. All miracles like "walking on the sea," "feeding a multitude with a small quantity of food," "raising the dead," which we read of in the life of Jesus, are described by the Yogis as manifestations of the powers that are acquired through long practice of Yoga. These powers are not supernatural; on the contrary, they are in nature, are governed by natural though higher laws, and are therefore universal. When these laws are understood, that which is ordinarily called miraculous by ignorant people, appears to be the natural result of finer forces working on a higher plane. There is no such thing as the absolutely supernatural. If
a person's conception of nature be very limited, that which exists beyond that limit will seem to him supernatural, while to another, whose idea of nature is broader, the same thing will appear perfectly natural; therefore that miracle, or that particular act which is classed as a miracle by a Christian, can be explained by a Yogi as the result of higher or finer forces of nature. Why? Because his conception of nature is much wider than that of an ordinary man. We must not forget that nature is infinite, and that there are circles within circles, grades beyond grades, planes after planes, arranged in infinite succession; and the desire of a Yogi is to learn all the laws which govern these various planes, and to study every manifestation of force, whether fine or gross. His mind is not satisfied with the knowledge of one particular plane
of existence; his aim is to comprehend the whole of nature.
Those who have read the gospel of Buddha, by Paul Carus, will remember that, five hundred years before the birth of Jesus the Christ, Shâriputra, Buddha's illustrious disciple, walked on the surface of the water across a mighty river named Shrâvasti. A similar account of crossing a wide river by walking on the water, we find in the life of Padmapâda, the disciple of Sankarâchârya, the best exponent of the Vedânta philosophy, who lived about 600 A.D. Krishna, the Hindu Christ, whose other name is Lord of the Yogis, raised the dead nearly fourteen hundred years before the advent of Christ. The transfiguration of Krishna is likewise most beautifully described in the tenth and eleventh chapters of the "Song Celestial," and, like Christ, he also fed a vast multitude
of people with a small quantity of food. There are other instances of similar powers shown by great Yogis who came later; and these accounts are in every way as historical and as authentic as those of Jesus the Christ. Thus we see that all the miracles performed by Jesus are to be found as well in the lives of Hindu Yogis, who lived both before and after Him.
So long as an event is isolated it appears supernatural and miraculous; but if we see the same thing happening elsewhere under similar conditions, it assumes the aspect of a natural occurrence governed by natural law, and then comes a proper solution of the mystery as well as the rational explanation of that which was called a miracle. It is in this that the Science of Yoga renders especial service to the world, for more than any science it helps to reveal the secrets of nature and
to explain the causes of all miraculous deeds.
A true Yogi goes to the source of all power and of all forces, studies the laws behind them, and learns the method of controlling them. He knows that the various forces of nature are but expressions of one universal, living, intelligent energy, which is called in Sanskrit "Prâna." He sees that all the forces of physical nature, like heat, gravitation, electricity, as also all mental forces such as mind, intellect, thought, are nothing but the manifestations of that one living self-existent force, "Prâna." This intelligent energy projects from its bosom innumerable suns, moons, stars, and planets into physical space. It has hurled this earth from the molten furnace of the sun, it has cooled it, bathed it in air and water, and clothed it with vegetable and animal life;
it wings the atmosphere with clouds and spans the planes with rivers, it takes a fine minute substance and transforms it into something huge and gross; it moves the body, gives life and motion to every atom and molecule, and at the same time manifests itself as thought and intellect.
Why should it be impossible for one who has realized his oneness with this fountain-head of all power, who has learned the method of controlling all phenomena by comprehending the laws which govern them, and who has become the master of the world as was Jesus the Christ, to perform simple phenomena like walking on the sea, turning water into wine, or raising the dead? According to a true Yogi these acts of Jesus the Christ were only a few expressions of the Yoga powers which have been exercised over and over again by the Yogis in India. Thus we understand that
[paragraph continues] Christ was one of these great Yogis born in a Semitic family.
Jesus was a great Yogi because He realized the transitory and ephemeral nature of the phenomenal world, and, discriminating the real from the unreal, renounced all desire for worldly pleasures and bodily comforts. Like a great Yogi He lived a life of seclusion, cutting off all connections with earthly friends and relatives, and having neither home nor possessions of His own.
Jesus the Christ was a great Karma Yogi, because He never worked for results; He had neither desire for name nor ambition for fame or for earthly prosperity. His works were a free offering to the world. He labored for others, devoted His whole life to help others, and in the end died for others. Being unattached to the fruits of His actions, He worked incessantly
for the good of His fellow-men, directing them to the path of righteousness and spiritual realization through unselfish works. He understood the law of action and reaction, which is the fundamental principle of Karma Yoga, and it was for this reason that He declared, "Whatsoever a man soweth, that shall he also reap."
Jesus of Nazareth proved Himself to be a great Bhakti Yogi, a true lover of God, by His unswerving devotion and His whole-hearted love for the Heavenly Father. His unceasing prayers, incessant supplications, constant meditation, and unflinching self-resignation to the will of the Almighty made Him shine like a glorious morning-star in the horizon of love and devotion of a true Bhakti Yogi. Christ showed wonderful self-control and mastery over His mind throughout the trials and sufferings
which were forced upon Him. His sorrow, agony, and self-surrender at the time of His death as well as before His crucifixion, are conclusive proofs that He was a human being with those divine qualities which adorn the soul of a true Bhakti Yogi. It is true that His soul labored for a while under the heavy burden of His trials and sufferings; it is also true that He felt that His pain was becoming wellnigh unbearable when He cried aloud three times, praying to the Lord, "O my Father, if it be possible, let this cup pass from me."
But He found neither peace nor consolation until He could absolutely resign His will to that of the Father and could say from the bottom of His heart, "Thy will be done." Complete self-surrender and absolute self-resignation are the principal virtues of Bhakti Yoga, and as Christ possessed these to perfection up to the last
moment of His life, He was a true Bhakti Yogi.
Like the great Râja Yogis in India, Jesus knew the secret of separating His soul from His physical shell, and He showed this at the time of His death, while His body was suffering from extreme pain, by saying, "Father, forgive them, for they know not what they do." It is quite an unusual event to see one imploring forgiveness for his persecutors while dying on the cross, but from a Yogi's point of view it is both possible and natural. Râmakrishna, the greatest Yogi of the nineteenth century, whose life and sayings have been written by Max Müller, was once asked, "How could Jesus pray for His persecutors when He was in agony on the cross?" Râmakrishna answered by an illustration: "When the shell of an ordinary green cocoanut is pierced
through, the nail enters the kernel of the nut too. But in the case of the dry nut the kernel becomes separate from the shell, and so when the shell is pierced, the kernel is not touched. Jesus was like the dry nut, i.e., His inner soul was separate from His physical shell, and consequently the sufferings of the body did not affect him." 1 Therefore He could pray for the forgiveness of His persecutors even when His body was suffering; and all true Yogis are able to do the same. There have been many instances of Yogis whose bodies have been cut into pieces, but their souls never for a moment lost that peace and equanimity which enabled Jesus to forgive and bless His persecutors. By this Christ proved that, like other Yogis, His soul was completely emancipated from the bondage
of the body and of the feelings. Therefore Christ was a Yogi.
Through the path of devotion and love Jesus attained to the realization of the oneness of the individual soul with the Father or the Universal Spirit, which is the ideal of a Jnâna Yogi as well as the ultimate goal of all religions. A Jnâna Yogi says: "I am He"; "I am Brahman"; "I am the Absolute Truth"; "I am one with the Supreme Deity." By good works, by devotion, love, concentration, contemplation, long fasting, and prayer, Jesus the Christ realized that His soul was one with God, therefore He may be said to have attained the ideal of Jnâna Yoga.
Like Krishna, Buddha, and all other great Yogis of India, Jesus healed the sick, opened the eyes of the blind, made the lame walk, and read the secret thoughts of His disciples. He knew exactly what Judas
and Peter were going to do; but there was nothing supernatural in any of His actions, there was nothing that cannot be done again over and over by a true Yogi, and there was nothing in His life that cannot be explained rationally by the Science of Yoga and the Philosophy of Vedânta. Without the help of this science and this philosophy Jesus the Christ cannot be fully understood and appreciated. By studying His character, on the other hand, in the light of the Vedânta Philosophy we shall be able not only to understand Him better, but to have a larger appreciation of His true glory.
Material science now scoffs at His miracles, but they are corroborated by the Science of Yoga and confirmed by the deeds of the great Yogis of India. No devout Christian need for a moment fear that physical science can ever undermine
the work of Jesus so long as the Science of Yoga is there to sustain all that He did. Let him study the character of Jesus through the Philosophy of Vedânta and I am sure that he will understand Him better and be a truer Christian, a more genuine disciple of the Son of Man than ever before. Let him follow the teachings of Yoga and he will some day become perfect like Christ.
It is through the teachings of Vedânta that the Hindus have learned how to glorify the character of Jesus; so also it is through Vedânta that a Christian will learn to adore the great Yogis like Krishna, Buddha, Râmakrishna, and others. It is through Vedânta that a Christian will be able to see how Divinity dwells in all animate and inanimate objects, and thus comprehending the true relation of the individual soul to the Supreme Spirit,
184:1 See "The Life and Sayings of Râmakrishna," by Prof. F. Max Müller. Published by Charles Scribners' Sons, New York. P. 111.
will be enabled to say with the great Yogi Jesus the Christ, "I and my Father are one," and reach salvation in this life.