The Self and The Ego 1

The Ego is the part of the Self that most people present to the world. The Self whispers while the Ego SHOUTS . When I refer to the "self," I am referring to the "higher self:" , Your soul, Your center. The ego and the Self stand at two opposite ends of our spiritual journey. Our inquiry begins with the ego and culminates in the realization of the Self.

Man is afraid of aloneness. He becomes afraid of aloneness because in aloneness he will find a reflection of his real state, he will come across the reflection of his own face. And it will be very frightening, very scary. So, from getting up in the morning till going to sleep at night, he uses all kinds of methods to escape from himself so that he doesn't have to face himself. He is afraid that he may see himself.

We want to forget the state which is inside; we don't want to see it. It may be possible to convince our mind that something which is not visible is not there but that does not mean that it has gone away. There is no relation between not being visible and being non-existent. If something had been visible then perhaps we could have been able to change it, but as it is not visible, change is not possible. It will go on growing inside like a wound, like an ulcer which we have hidden and do not want to look at.

What people are hiding inside and what they say on the outside are very different. What you see outside on their faces is completely different from what is going on inside them. It is possible that outside they are talking about love but inside they are full of hate. They may be saying to somebody, "Good morning! I am pleased to see you. I am happy that I met you this morning," but inside they are saying, "Why do I have to see the face of this stupid person first thing in the morning?"

The image formed in other people's eyes deceives us and we become afraid to look within. We want to see the image people have of us, not ourselves. What are people saying? We become very interested in knowing what people say about us. There is nothing else behind this curiosity to know. We think we can recognize ourself through the image formed in others' eyes. This is very surprising! Even to know ourself we have to look into another person's eyes.

Man is afraid that people might say something bad about him. He feels happy if people say something good about him because his knowledge of himself depends on their opinion. He doesn't have immediate knowledge of himself; he does not have any direct experience of knowing himself. This experience can happen, but it doesn't because we try to escape from it.

The first thing in encountering the mind is not to bother about what others say or how one appears to others; rather, one has to have a direct encounter with what one essentially is. In one's aloneness one has to open one's mind totally and see what is there.

A young monk lived in a village in Japan. He was very famous, and had great reputation. The whole village loved and respected him. Songs were sung all over the village in his honor. But one day everything changed. A young girl in the village became pregnant and gave birth to a child. When her family asked her whose child it was she said it was the child of the young monk. How long does it take for admirers to become enemies? How long? It does not take even a short while because inside the mind of an admirer condemnation is always hidden. The mind just waits for a chance, and the day admiration ends, condemnation begins. Those people who show respect can change in one minute to being disrespectful. The people who are touching a person's feet can within a moment start cutting the same person's head off. There is no difference between respect and disrespect, they are two faces of the same coin.

The people of the whole village attacked the monk's hut. For a long time they had been showing respect to the monk but now all the anger that they had suppressed came out. Now they had the chance to be disrespectful, so they all ran to the monk's hut and set it on fire and threw the tiny baby at him.

The monk asked, "What is the matter?"

The people shouted, "You are asking us what the matter is? This child is yours! Do we have to tell you what the matter is? Look at your burning house, look within your heart, look at this child and look at this girl. There is no need for us to tell you that this child is yours."

The monk said, "Is it so? Is this child mine?"

The child started crying so he started singing a song to make the child silent, and the people left him sitting by his burnt-out hut. Then he went to beg at his usual time, in the afternoon , but who would give him food today? Today every door he stood in front of was slammed shut. Today a crowd of children and people started walking behind him, teasing him, throwing stones. He reached the house of the girl whose child it was. He said, "I may not get food for myself, but at least give some milk for this child ! I may be at fault, but what is the fault of this poor baby?" The child was crying, the crowd was standing there, and it became unbearable for the girl. She fell at the feet of her father and said, "Forgive me, I lied when I gave the name of the monk. I wanted to save the real father of the child, so I thought of using the name of this monk. I don't even have any acquaintance with him."

The father became nervous. This was a great mistake. He ran out of his house, fell at the feet of the monk and tried to take the baby from him.

The monk asked, "What is the matter?"

The girl's father said," Forgive me, there has been a mistake. The child is not yours." The monk replied, "Is this so? Is the child really not mine?"

Then the people of the village said to him, "You are mad! Why didn't you deny it this morning?" The monk said, "What difference would it have made? The child must belong to somebody. And you had already burnt one hut , you would have just burnt one more. You had enjoyed defaming one person, you would have enjoyed defaming one more. What difference would it make? The child must belong to someone , it could also be mine. So what is the problem? What difference does it make?"

The people said, "Don't you understand that everybody condemned you, insulted you, humiliated you very much?"

The monk answered, "If I had been concerned with your condemnation, I would have been concerned about your respect also. I do as I feel right; you do whatever you feel to be right. Until yesterday you felt it right to respect me so you did. Today you felt it right not to respect me so you didn't. But I am not concerned with either your respect or your disrespect. The people said to him, "Gentleman, you should have realized that you would lose your good reputation."

He replied, "I have dropped this idea of seeking to be good and bad in people eyes. I have dropped all concern in becoming good because the more I tried to become good, the more I found that I became bad. The more I tried to escape from badness, the more I found that goodness was disappearing. I dropped the very idea."

The journey of a seeker is not one of becoming a good man in others eyes ; the journey of a seeker is one of becoming a sage or wise.

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Salvation by Grace through Faith

There are probably few students of the scriptures who are not familiar with the controversy surrounding the definitions of faith that are sometimes gleaned from the writings of Paul and James. Some feel that James presents a doctrine of justification based upon works; a position that contradicts Paul's doctrine of justification based upon faith.

This article will defend the position that there is no such contradiction between the two author's viewpoints and present the common doctrine that is the product of these positions and defines the relationship between faith and works.

A. Faith and Works in the Old Testament

If you do not carefully follow all the words of this law, which are written in this book, and do not revere this glorious and awesome name--the LORD your God -- the LORD will send fearful plagues on you and your descendants, harsh and prolonged disasters, and severe and lingering illnesses" (Deuteronomy 28:58-59, NIV.).

This caveat is so complete, that "If a person sins and does what is forbidden in any of the Lord's commands, even though he does not know it, he is guilty and will be held responsible" (Leviticus 5:17, NIV.) Consequently, it is impossible without God's grace for any man to attain righteousness under the law. Our sin nature constantly gets in our way, and as a result all people, without exception, come short of true righteousness based upon the law alone. "Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him" (Daniel 9:11, KJV.)

The law by itself cannot save, and works of the law have no redeeming value. God has "seen all the things that are done under the sun; all of them are meaningless, a chasing after the wind" (Ecclesiastes 1:14) and God will "bring every deed into judgment, including every hidden thing, whether it is good or evil," (Ecclesiastes 12:14, NIV) exposing the righteousness and works of man that will serve as no benefit to him (Isaiah 57:12.) "All of us have become like one who is unclean, and all our righteous acts are like filthy rags; we all shrivel up like a leaf, and like the wind our sins sweep us away" (Isaiah 64:6, NIV.)

B. Faith and Works in the New Testament

The Apparent Controversy of Paul and James.

"that since faith alone is necessary for salvation, one is free from the moral obligations of the law. While it is true that obedience to the law will never earn salvation for anyone (Eph. 2:8-9), it is equally true that those who are saved are expected to live a life full of good works (see, for example, Matthew 7:16-20; Eph. 2:10; Col. 1:10; Jas. 2:14-26). Since we have been freed from the dominion of sin through faith in Jesus, we have also been freed to practice the righteousness demanded by God (Rom. 6:12-22)."

Paul teaches that this "righteousness demanded by God" cannot be attained by works of the law. Since no person has ever been able to live a sinless life, breaking no part of the law, then all people are unrighteous and in need of God's grace (Rom. 3:23.). Unlike Paul's writings that run the entire scope of Christian doctrine, the book of James "addresses the outward expression of inward faith.

Paul: Faith is complete trust in, and obedience to, Jesus Christ. Works are outward acts of ritual and adherence to a code to attain merit.

James: Faith is belief in Jesus Christ, the resurrection, and salvation. Works are spontaneous acts of love that spring from the fruits of the Spirit.

When we consider these presuppositions, we find that there is no conflict in doctrine between James and Paul. A common denominator between them is found in John, Chapter 15. "I am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit" (John 15:1-2, KJV.) Jesus is the source of works for those who have faith, and those works are presented in this chapter as "fruit." One would not expect an apple tree to bear figs, or an orange tree to bear potatoes. An apple tree bears apples because it is the nature of the tree to do so. Likewise, a Christian bears fruits of the spirit because it is the nature of the spirit within all Christians to do so. This is how James can say, "I will show thee my faith by my works" (2:19, KJV.) James is not referring to the keeping of Sabbath laws; he is referring to works that are fruits of the Spirit. Consequently, James can say that "faith without works is dead" (2:20, KJV.) For some believers, the understanding of this principle can be the difference of salvation. Belief in Jesus Christ is not sufficient for salvation:

Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity" (Matthew 7:22-23, KJV.)

Works of the law that are outward acts of ritual for the purpose of receiving merit are of no value for attaining salvation. However, those who trust in and obey Jesus Christ will produce works that are motivated by the Spirit that will serve to build up the Kingdom of God by through the evangelism of the lost, the edifying of the saints, and the Glorification of Jesus Christ, the Holy Spirit, and God, the Father. If those works are not evident in the life of a professing Christian, their level of trust and obedience in Christ is suspect.

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Christianity is not a Religion

The World's View of "Religion"

Some of those who call themselves "Christians" have been unable to differentiate between Christianity and religion. As they participate in the counterfeit of "Christian religion," they mistakenly think it is Christianity, and are blinded in the belief that religion is an admirable pursuit.

On the other hand, there are many who are not Christians who view the activities of the "Christian religion," and who likewise fail to differentiate between religion and Christianity. They in turn reject Christianity, believing it to be equivalent to the "Christian religion" they have observed.

Many abominable activities have taken place under the guise of "Christian religion." Man-made religion always seeks power and will revert to militaristic warfare to achieve that power. The history of religion, including "Christian religion," is but a succession of religious wars wherein religionists slaughter one another under the flag of "religion," usually with political overtones. The Crusades of the eleventh, twelfth and thirteenth centuries are but one historical example among many.

Religious bigotry has been evident in every century as religious leaders engage in racial, national, sexual, ideological and denominational exclusion, ostracism and persecution. There are always the religious attempts to purge those who disagree, and to punish those who do not conform to legislated morality. The period of the Inquisition is a sad example in the history of "Christian religion."

People of the world observe the big religious organizations with their huge ecclesiastic superstructures. They are often rich, powerful, tax-evading, and political in nature. They observe the religious fanatics who try to justify any activity from bombing an abortion clinic to murdering a doctor who works therein. Any means seems to be justifiable if it achieves their religiously deified end-cause. They observe the seemingly endless and meaningless religious activities of church services, ceremonies and programs which seem to be just "pomp and circumstance."

Is it any wonder that many of the people of the world speak derisively of religion? They have read their history books and have heard of the atrocities perpetrated in the name of "religion." They hear of the vast gold reserves and corporate holdings of religious conglomerates gained through tax-exemptions and unfair advantage. They can see the exploitation of the populace through superstition and fear. They see through the ecclesiastic politicizing and cultural manipulation. They see the people going through their meaningless motions of religious ritual to try to appease God. Often they have come to the conclusion that they do not want anything to do with "religion," and I, for one, do not blame them! The world has a right, even an intellectual obligation, to reject the religious folderol that is so prevalent, and to demand reality.

Was Marx correct in his appraisal that "religion is the opiate of the people"?

Christianity is not "Religion"

Religion emphasizes precepts, propositions, performance, production, programs, promotion, percentages, etc. Christianity emphasizes the Person of Jesus Christ, and His life lived out through the receptive Christian believer.

Religion has to do with form, formalism and formulas; ritual, rules, regulations and rites; legalism, laws and laboring. The "good news" of Christianity is that it is not what we do or perform, but what Jesus has done and is doing in us. Jesus exclaimed from the cross, "It is finished!" (John 19:30). The performance is hereby accomplished! Jesus has done all the doing that needs doing for our regeneration, and continues to do all the doing that God wants to do in us. "God is at work in you both to will and to work for His good pleasure" (Phil. 2:13).

Some have tried to explain that "Christianity is not religion; it is a relationship." Such a statement is too ambiguous, for it is possible to have a "relationship" with religious peoples and practices. Although Christianity does involve a personal relationship between an individual and the living Lord Jesus, it must be pointed out that this is effected by the ontological presence of the Spirit of Christ dwelling within the spirit of a Christian who has received Him by faith, and the Spirit of Christ functioning through that Christian's behavior. It is not just a casual relationship of acquaintance with the historical Jesus or with the theological formulations of Jesus' work. Perhaps it would be better to indicate that "Christianity is not religion; it is the reality of Jesus Christ as God coming in the form of His Spirit to indwell man in order to restore him to the functional intent of God whereby the character of God is allowed to be manifested in man's behavior to the glory of God.

Christianity is not religion! Christianity is Christ! Christianity is "Christ-in-you-ity." Jesus Christ did not found a religion to remember and reiterate His teaching. Christianity is the personal, spiritual presence of the risen and living Lord Jesus Christ, manifesting His life and character in Christians, i.e. "Christ-ones." Paul explained, "It is no longer I who live, but Christ lives in me; and the life I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me" (Gal. 2:20)