Brahman, the Spirit of Christ, and the Ultimate Reality
Ruben Nagesparan Chandrakumar, BS
Within Jungian psychoanalytic theory, the nature of symbols and the symbolic language used to describe the religious nature of the world and human perception is understood to manifest in a multiplicity of ways, dependent upon the history and culture of a people. Communication between those from different religious traditions is necessary for understanding the universal themes, motifs, and symbols that arise from the collective unconscious in different environments and cultures. Although there is a wide variety of religious philosophies that vary significantly in both their traditions and beliefs, the core elements of commonality must be analyzed to formulate a coherent framework of morality that can transcend the borders of countries, religious doctrines, political orientations, and personalities.
This does not mean that all local, national, and regional religions should destroy themselves; however, it is to state clearly that the conflicts with Enlightenment philosophy, other religious traditions, atheism, nihilism, and science will force these populations to face the existential and theological questions that will either arise from external dialogue or internally, from those posing questions to the dogma of their culture. The only way to consciously face this is to provide a framework for humanity to have a genuine chance at creating peace and prosperity globally. The religious traditions will transform because of this dialogue and reflection, yet many will not be thrown into the dustbin of history. Underlying this dialogue is the goal of attempting to unite these narratives under a universal human morality, which recognizes the actions of murder, rape, sexual assault, and child abuse as evil. In fact, it is this underlying moral philosophy, made clear by the world reaction to the atrocities committed during the Holocaust, which forms the a priori orientation that international law and human rights law were derived from.
Two of the largest religions in the world are Christianity and Sanatana Dharma, more commonly known as Hinduism. Within these two traditions, there is a great deal of miscommunication and misinterpretation. While there is a near-infinite number of interpretations of any given text, best described as the Post-Modern problem by Dr. Jordan Peterson, there are a limited number of interpretations that function effectively in the world. The attempt to unify these two religious systems requires a notable depth of insight, scholarly analysis, and dialogue to understand the vast wisdom contained within these ancient traditions.
There is perhaps no more fundamental aspect of Christianity than the Spirit of Christ. While atheists and ignorant zealots from other traditions are quick to dismiss the sanctity and significance of this concept, there are several individuals who wish to understand the core components of Christianity and relate it to their own traditions. In this way, the Jungian framework proves to be exceptional. While Hindus often perceive the ultimate reality, which lies beyond the confines of duality, as Brahman, the symbolic equivalent within the Christian belief structure is the Spirit of Christ. Brahman is best articulated as the infinite, unchangeable, and eternal spirit that both permeates throughout all living beings of creation and transcends the temporal perceptions of those beings; likewise, the Spirit of Christ is understood as the divine nature that is beyond individual beings and their perceptions—it is the foundation of creation. The Spirit of Christ, like Brahman, is both immortal and existing within every being of creation; it is that which is eternal and that which is temporal—that which is the Father, the Brahma, and that which dies.
Additionally, both Brahman and the Spirit of Christ place particular focus on the unseen, underlying unity which connects all life to one another and the universal consciousness; it is the thread between all the different souls, experiences, and perspectives to form the whole—the omnipresent cosmic reality. Furthermore, the pathway of enlightenment within Hindu theology is a direct parallel to the process of salvation in the Christian lens. Within Sanatana Dharma, the cycle of birth, death, and rebirth, which can be interpreted psychologically as every individual undergoes this process within their life, is ended by a revelation of one’s true identity, leading to moksha—freedom and liberation from this cycle. This process of liberation is guided by the highest vibration of the universe, infinite love from the Creator; within the Christian framework, the belief in the Spirit of Christ offers followers—those who seek the truth—the ability to be saved from damnation, which could be perceived as the lifelong process of samsara and the suffering that accompanies it. The Spirit of Christ is described as the central source of God’s love and mercy, indicating His willingness to forgive sins and provide a chance for redemption.
By continuing to translate the symbolic languages of different cultures that share similar meanings and revelations, the attempts at forming a universal morality based upon both a common agreement on what constitutes evil and what indicates goodness, the divine, and the sacred have the maximum likelihood of being realized. The impact of analyzing and discussing these issues cannot be overstated. Although humanity is faced with an era that has posed threats to religions, the power in uniting the common narratives, archetypes, symbols, and beliefs would increase cooperation between disparate peoples, decrease ideological and religious wars, and provide a bulwark against the horrors that losing a religious worldview gives rise to.