TheIndwellingoftheSpirit:AHinduChristianReflection

by
DrChristinaManhar
UniofGloucester

Synopsis

TheUpanisadspointtothemysterious,intimatemotionoftheSpirit,themystery
thatpervadestheuniverseispresentintheinnermostselfofhumanbeings.Inthis
contextthedoctrineoftheHolySpiritastheindwellerwillplayadecisiverolein
mutualenrichmentofHinduismandChristianity.TheUpanisadsinvitesusto
discoverthefullnessoftheSpiritintheinnercentreofinmostbeingofevery
human.WhileweacclaimthattheUpanisadicaccentoftheinwardexperienceof
thedivineresonateswithmanystrandsofChristiantraditionwedonotfailtopoint
outthatintheChristiantraditiontheSpiritisunderstoodwithinaTrinitarian
framework.Theinnercommunionortheperichoreticrelationshipwithinthe
membersoftheTrinityrevealsthatwithinGodheadthereiscommunion.
Consequentlythisenablesustosaythatwhenwespeakoftheindwellingofthe
SpiritweareinfactspeakingabouttheindwellingoftheTrinity.Thisperceptionof
apersonal,interactiveandintersubjectivityoftheSpiritenrichesanyunderstanding
oftheSpiritinimpersonalandindividualisticterms.

Introduction

Hindutheologyand,tobeprecise,theUpanisadictraditionismuchorientedtowardsspirituality
interiorityselfrealizationandadeepyearningtomovefromtheincompletetothecomplete
(prnam).ThefollowingUpanisadicprayerfoundinBrhadranyakaUpanisad3:8describesthe
spirituallongingoftheHindus.

Asatomasadgamaya(fromunrealleadmetoreal)
Tamasomajyotirgamaya(fromdarknessleadmetolight)
Mrtyormaamrtamgamaya(fromdeathleadmetoimmortality)

ItistotheSpiritthatmostUpanisadictextspoint.Whatcomesthroughthetextsofthe
UpanisadsisthedeepyearningtolistentotheinternalvoiceofSupremeLifeforce.Hence
inthiscontexttheunderstandingoftheHolySpiritasindwellerandinspirerisarelevant
themetoexplore.Ouraimhereisnottoofferanewtheologoumenaortomeditateon
ChristianfaithasmereconceptsbuttostartwiththeexperienceoftheSpiritwhichisatthe
centreofChristiantheologicaltraditionaswellasUpanisadictraditionofHinduism.

TheUpanisadicTradition

TheUpanisadsrepresentatimewhenBrahmanicritualismhadreachedsaturationpointandtheageof
theSpiritbegan.TheUpanisadictraditionisareactiontoanoveremphasisonritualisminreligion.
Insteadofanexternalreligionofritualsand
sacrifices,itemphasisestheintuitiveandexperientialknowledgeofBrahman.Thus,it
introducedanewworldviewinIndianreligiousthinking.AugustineThottakaraexplains,

Thenewtrendofthoughtmarkedashiftfromtheexternalsacrificialritualismofthe
BrahmanastoasearchforinternalknowledgeofoneSupremeRealityofthe
Upanisads,fromkarmakandatojnanakanda,fromBrahmanismtoakindof
Sramanism,fromapolytheisticideaofgodheadtoamonotheisticormonistic
conceptoftheabsoluteultimateBeing.Manwhowasthesacrificer(yajamana)in
theBrahmanicperiod,becomestheseekerofknowledgeofBrahman(brhama
jijnasu)intheUpanisads(Thottakara1998:341).

TheUpanisadscoverseveralcenturies(fromtheninthtothesixthcenturiesBCE)of
reflectiononthedivine,themysteryofbeingandtheuniverse.Thereareabout112
UpanisadsandsomeoftheoldestonesareBrhadranyaka,ChndogyaandIaUpanisads.
Upanisadliterallymeanstobeseatedatthefeetofthemasterinordertoreceivehis
instruction.Theyaremainlyconversationsbetweenamasterandadisciple.Thisteaching
issecretandhiddenandisthedisclosureofcertaincorrespondenceswhicharenot
perceptibleatthementallevel(therealmofmanas),butwhichaparticularlyacutebuddhi
(intelligenceorintuition)candiscern(Abhishiktananda1975,Reprinted.1997:83).The
centralmessageoftheUpanisadsisintuitionofnondualityandtheinnercorrespondence
betweentmanandBrahman.TheSupremeRealityisunderstoodtobethedeepest
mysteryofimmanenceinthehumanconsciousness(Abhishiktananda1975,Reprinted.
1997:77).Thedeepestcentreofthehumanbeing,whichistman,andthedeepestcentre
oftheuniverse,whichisBrahman,areoneandthesame.Thisshowstheimpossibilityof
puttingindvanda,inapair,GodandthecosmosbecausetheAbsoluteisnotsimply
transcendentbuttranscendentandimmanentallinone.Thetranscendentdimensionforbids
monisticidentification;theimmanentdimension,dualisticdifferentiation(Panikkar1968:
519520).WiththisoverviewoftheUpanisadictraditionweshallnowconsiderthe
Upanisadicepistemologyinsomedetail.

TheUpanisadicEpistemology

TheUpanisadicwayofknowingisnotimpartinginformationorconceptualknowledge;
instead,theaimhereistohelptheseekertohaveanattitudeofmindandheartto
experienceGodwithin.ItisrealisingtheuniquepresenceoftheSelfortheSupremeSpirit
withinonesownself.Thisisrealisingthesecretplacewithinaperson,whichiscalled
guhaintheUpanisads.Intheunfathomablesilence,Godisknown.Onlyinastateoftotal
peaceandrelaxation,purereceptivityandexpectancy,emptiedofallthought,desireand
volition,asimpletransparencywilltheRealbemanifestedinallitsfullness.Brahmanis
asti(itis),tadetaditi(thatisit)(Abhishiktananda1979,Reviseded.1997:52).

AccordingtotheUpanisads,intellectualtoolscannothelptounderstandGodbutGodisknownandheard
intheheart.OnehastobereceptivetotheuniquepresenceofGodwithinoneself.Itisnotaquestionof
attainingtotheknowledgeofGodorto
thePresenceofGod,butofrecognizing,realizing,thatthisPresenceis
(Abhishiktananda1979,Reviseded.1997:35,n.7).

KnowingGodwithinmeansseeingtherelationbetweenGodandtheworldasadvaitic.The
relationshipbetweenGodandtheworldisneitheronenortwo.

ItissimplythemysterythatGodandtheworldarenottwo.Itisthemysteryofunity
(ekatvam).Advaitaornondualitymeanspreciselythis:neitherGodalone,northecreature
alone,notGodplusthecreature,notanontologicaloneness;creaturedoesnotbecomeGod
orGoddoesnotbecomecreaturebutanindefinablenondualitywhichtranscendsatonce
allseparationandallconfusion(Abhishiktananda1979,Reviseded.1997:98).

Advaitaisnotanideabutitisanexperience.Abhishiktanandaexplains,Godis
AdsumIampresenttothee.ThehumanbeingisalsoadsumtoGodinthedepth
ofhisbeing.Truewisdomistheexperienceofthedivineadsumatthebaseofmyown
adsumtomyself(Abhishiktananda1989,Reviseded.2000:6,n.1).IntheUpanisads,
thetermtmanilluminatesthecloseproximitybetweendivineandhuman.
tman

IntheUpanisads,thetermtmanisusedtodesignatetheSelf,theUltimateRealitythatis
Brahman.Therootwordan(aniti),fromwhichthetermtmancomes,meansto
breathe,toenliven,tovivify.Therefore,themeaningoftmanisbreath,life,life
principle,spirit,thevivifier.Thereisalsoanotheropinionthatthewordtmancomes
fromtherootwordat(atati)whichmeanstogo,towalk,towander.Thisindicates
movement,thewindorthemovingSpirit.Hence,theBrahman,theParamtmanorthe
SupremeSpiritisunderstoodasthemovingSpirit(Thottakara1998:342).

ItisworthnoticingthattheHebrewwordruach,theGreekpneumaandtheLatinspiritus
havesimilarmeanings.Theyrefertobreath,wind,movementofair,Godsenergy,
Godsstrength,poweranddynamicactivity.TheSpiritiswindlikeenergy.Itrefersto
thecreativeanddynamicactivityofGod(Heron1983:34).PhrasessuchastheSpiritofthe
Lord,thewindoftheLord,thebreathoftheLordrefertoGodsactivitybothatthephysical
andatthespirituallevel.TheruachoftheLordinspiredtheprophets,charismaticleaders
andartisans.TheruachofGodwasactiveinliberatingtheIsraelitesfromtheEgyptian
bondage.Theruachislifegivingbreath.Itisthesourceoflife(Gen1:2;6:17;7:15;Gen
45:27;Judg15:19;Ps104:29;Ps33:6;Job33:4;27:3;Isa42:5;Ezek37:5ff.).ItisGods
ownpowerofcreation,andthepoweroflife,whichiscommunicated,toallcreatedthings,
inheavenandonearth.TheSpiritisthecreativeandvitalenergyofallthatlives
(Moltmann1990:92).

tman isalsothetermusedtodesignatethehumanself,soul,spirit,andindividual self.Itindicates

thatwhichmakesanindividualtobehimself,thatis,theprincipleofhisessentialpersonal
identity(Abhishiktananda1975,Reviseded.1997:102).Thetermtmanistheself
grammaticallyreflexivepersonalpronoun;itistheprinciplewhichconstitutestherealityofthe
person,hisawarenessofhimself
(Abhishiktananda1979,Reviseded.1997:61).Inotherwords,thetmanorhumanspirit
signifiesthemostintimatecoreoftheconsciousbeingatalevelbeyondthereachofsense
ormind(Abhishiktananda1974,Reviseded.1997:9596).Itreferstotheinteriorityof
humanselfanditisthecentralpointofallreality.Similarly,inVedicunderstandingthe
wordtmanmeansbreathorvitalessencefromwhichdevelopsthemeaningofsoulor
self(Boyd1977:239).Also,thetermprnarefersprimarilytothesourceoflifewithin,
andthentoitsdiffusedappearancethroughoutalltheorgansofbodyandmind,whichare
calledpranah,orvitalbreaths,intheplural(Abhishiktananda1974,Reviseded.1997:
95).HereagainitisworthnoticingthattheHebrewtermruachalsodenotesthevital
principleinman,hiswholepsychicallife,thoughusuallyregardedonitshigherside,asthe
religiousoriginoftheusagewouldsuggest(Robinson1958:2021).Ruachiswhatgives
lifeandpersonalityanditiswhatmakesacreaturearecognizablehumanbeing
(Marriage1989:31).ThetermpneumaliketheHebrewnepheshissynonymouswiththe
humansoulorselforperson.

InUpanisadicthoughttmanasrealselfisdistinguishedfromtheempiricalself.Thetman asreal
selfisthesourceofthethreemajorelementsofspiritualexperience, namelythesenseofthereal,
thepresenceofawareness,andtheextensionoffreedom.Itistheunityofbeing,truthandfreedom.
Theempiricalselfisthesumofonescustomaryroles,habits,aspirations,values,ideas,ideals,
attitudesandsentiments,whicharethedepositsofhisculture,andthosebiogenictraitswhichare
reinforcedbythemutableandtheaccidental(Winthrop1963:147).

TheUpanisadsgivecentralplacetotmanastherealselfandspeakaboutthecorrespondence
betweentmanastheinteriorityofhumanselfandthedivineSelf,Brahman.IntheUpanisadic
understanding,BrahmanthetranscendentSelfindwellstheheartofhumanbeingsastman.
ChndogyaUpanisad3.14.24says,

Theintelligentwhosebodyisspirit,whoseformislight,whosethoughtsaretrue,
whosenatureislikeether,omnipresentandinvisible,fromwhomallworks,all
desires,allsweetodoursandtastesproceed;hewhoembracesallthis,whonever
speaks,andisneversurprised,heismyselfwithintheheart,smallerthanacorn
ofrice,smallerthanacornofbarley,smallerthanamustardseed,smallerthana
canaryseedorthekernelofacanaryseed.Healsoismyselfwithintheheart,
greaterthantheearth,greaterthanthesky,greaterthantheheaven,greaterthan
alltheseworlds.Hefromwhomallworks,alldesires,allsweetodoursandtaste
proceed,whoembracesallthis,whoneverspeaksandwhoisneversurprised,he,
myself(atman)withintheheart,isthatBrahman.

KnowingBrahmanislikealightningflashwithin.ThedesiretoknowGodpresupposescertain
knowledgeaboutGodandthereforebecomesawayofknowing(Chethimattam1971:133).
KnowledgeaboutGodisnotsomethingintellectuallyconstructedbutratheritisreceivedand
experienced.Itisknowingthroughonesowninnerself.Thisisantarytr.Hindupilgrimagesto
differentsacredplacesarethesymbolicactofthisantarytr.

Therefore,knowingGoddoesnotrelyonobjectiveobservationbutonsubjectiveexperience.The
antahkarana,theinstrumentofinnerexperience,providesreliable
evidence.Thisisaselfauthenticatingexperiencewhichneedsnofurtherproof.Itiseven
saidthatanobjectiveinnersilenceisreliableevidenceoftheknowledgeofBrahman.Byan
objectiveinnersilenceismeantunbiasedinnersilence.Itisaparticularcombinationof
concentrationanddetachmentleadingtoanattentiveinnersilence.Thissubjective
experiencecanbecalledintuitionorsuddenilluminationorenlightenment.Butthis
subjectiveexperiencedoesnotdiscardreason;rather,itenhancesreason.IntheUpanisadic
traditionontology,epistemologyandmetaphysicsaredeeplyinterconnected.Inthe
BrhadranyakaUpanisadYajavalkyainstructshiswife,Maitrey,sayingthatBrahman,the
Selfalone,shouldbeseen,heard,thoughtandponderedupon(BrhadranyakaUpanisad
2.4.5).BrahmanistheunseenSeer,unheardHearer,theunthoughtThinker,the
ununderstoodUnderstander(BrhadranyakaUpanisad3.8.11).

TheIndwellingoftheSpiritandKnowingGodWithin:AChristianReflection

TheideaoftheindwellingoftheSpiritisnotalientobiblicalthought.InEx29:4546,the
liberatorofIsraelisonewhodwellsamongthepeople.Thisthemerecursagaininthe
prophetsandinthepriestlywritings.IntheTargumsthetermShekinahisusedtoexpress
theimmanenceofGodwhoindwellshispeople.AccordingtoWisdomliterature,Wisdomis
theimperishablebreathinallthings.Wisdomiskind,beneficient,allpowerful,permeates
allthingsandholdsallthingsinharmony(Wisd7:228:1).Wisdomisthedivinemind
immanentinthisworldguidinganddirectingallthingsfromwithin.IntheNewTestament,
invariouspassages,thisideaofGodsindwellingpresenceoccurs(Jn14:1617,23,26;15:
10,26Gal4:6;ICor3:16;ICor6:19;2Cor1:22;3:2,3;Rom5:5;2:29;8:9,11,27;Eph
3:17;2Thess3:5;IJn4:1213;IJn4:16).

TherelationshipbetweenthehumanspiritandthedivineSpiritisoneofinterpersonalcommunion.
VeliMattiKrkkinenexplainsthatbyhumanspiritwemeanthataspectofamanorawoman
throughwhichGodmostimmediatelyencountershimorher(Rom8:16;Gal6:18;Phil4:23;Heb
4:12)thatdimensionwhereinoneismostimmediatelyopentoGod(Matt5:3;Luke1:47;Rom1:9;I
Pet3:4),althoughonecannotbeverysureinseveralpassagesoftheNewTestamentwhetherthe
termspiritreferstothehumanspiritorthedivineSpirit(Krkkinen,Pneumatology,p.28).

C.F.D.MoulepointsoutthatintheNewTestament,forexampleinICor2:916,theterm
pneumaisusedinreferencebothtoGodandtohumanbeings.Thisindicatestheaffinity
betweenthedivineandhuman.Moreover,italsosuggeststhatrevelationcomestohuman
beingsthroughtheSpirit.Thus,theSpiritstandsforboththetranscendenceofGodand
Godsimmanentaccessibilitytohumanbeings.Further,MoulepointsoutPaulsemphasis
ontheinnatecapacityofhumanstoreceiveGod(Moule2000:89,16).

AbhishiktnandacommentsonPaulsuseofthetermpneumaforbothhumananddivine:

Paulshowsadisconcertingfreedominhisuseofthetermpneuma.Paulsintuition
boldlysoarsuptotheReal,caringalltoolittleforthefinedistinctionsoftheintellect.At
thedeepestlevelofmansspiritisfoundtheSpiritofGodbywhichmansspiritis
quickened(Rom8:14).Atthedeepest
 levelofmansinterioritythereistheinteriorityofGod,hisSpirit,thespiritwhich
introducesmanintotheverydepthsofGod(ICor2:10).Infact,theSpiritalonecan
soundandrevealtheabyssofBeing,foritisinhimthatthecycleofBeing,thatis,of
Godscompleteselfmanifestationinhisownmysterycomestoitsterm
(Abhishiktananda1974,Reviseded.1997:96).

InYvesCongarsview,Paulusesthetermindwellinginthesenseofenteringintoa
definitiverelationshipofcovenantwithGodandofenjoyingcommunionwithhimonthe
onehandand,ontheother,ofbeinginastateinwhichoneisthetruetempleinwhichGod
dwellsandwhereheisgivenspiritualworship(Congar1983:80).WheelerRobinsonsays,
Ifwemayusethetermspirittodenoteourhumanselfconsciousness,thefirstthingwe
maysayaboutitisthatspiritoperatesasaunifyingcentre(Robinson1958:68).

Further,Robinsonpointsoutthatthetermruachoriginallymeantdesertwind,which
carriesanelementofmysteryandpower.Thetermwindreferstoupwardthrustandto
powerthatisbeyondthehuman,whichcanbecalledsupernatural.Itdoesexhibitthereal
inclusionofonelifewithinanother,inwhichmanloseshimselftofindhimself,andhis
lifeishidwithChristinGod(Robinson1958:273).YettheSpiritisdistinctlyotherto
thehumanpersonality.ThedivineSpiritisapersonalityhigherthanourownandincludes
ourownwithoutdestroyingthecontentofourselfconsciousness(Robinson1958:276).

[[KnowingGodwithinisnotuncommonalsointhethoughtoftheearlychurchtheologians.
IntheviewofDidymustheBlind(c.31398CE)theHolySpiritwillteachnotlikethose
whohaveacquiredanartorknowledgebystudyandindustry,butasbeingtheveryart,
doctrineandknowledgeitself(McDonnell1985:223224citingOntheHolySpirit1,2(PG
23,130)).Augustinespokeaboutholyrestlessness.Ourheartsremainrestlessuntiltheyrest
inGod.WeperceiveGodinourinnerself.Augustinesexhortation,Donotgoabroad.
Returnwithinyourself.Truthdwellsintheinnerman.Andifyoufindthatyournatureis
mutable,transcendyourselfTherefore,headfortheplacewheretheverylightofreasonis
kindled(Lossky1977:74citingDeverareligione,I,39;PL34:154),MeisterEckharts
confessionthatGodisnearertomethanIamtomyselfandThomasAquinasreferenceto
intimatepresenceofGodinhumanscomeclosetotheUpanisadicunderstandingofGod.
LikeAugustineandEckhartmanyotherChristianmysticsexperiencedGodwithin.Bernard
ofClairvauxspeaksofaspiritualladderleadinguptoGodinprogressionfromloveof
neighbourtoloveofGod.BonaventurespokeaboutthemindsjourneytoGod.Teresaof
Avilareachestothecastleofthesoulthroughsevensteps.ThomasMertonspeaksofthe
spiritualityofsoul.ItisintheinnermostchamberthatthesoulperceivesGodandGod
perceivesGodself.(Moltmann1999:9193;Congar1983:81).Theycharacteriseakindof
infinitepassionforGod.TheyfindfulfilmentonlyinGod.Itismutualknowingbetween
Godandthesoul.ThisisoftenknownasthesoulsmysticalbridalwithGod(Moltmann
1999:93).

WecanalsosaythatUpanisadicepistemologysharescommongroundwiththeOrthodoxtraditionof
theEast.IntheEasterntradition,theunderstandingisthatGodisbeyondallconceptualization.The
knowledgeofGodisexperientialinthemostpersonalsense.TheknowledgeofGodbringsabout
communionwithGod.Basilof
CaesareaspeaksaboutthepneumatologicalrootsoftheknowledgeofGod.TheworkoftheHoly
Spiritisinterior,itisknowledgefromwithin,theSpiritproducesilluminationandonediscoversGod
within(Bobrinskoy1984:56referringtoBasilOntheHolySpirit,XVIII.47;XXVI.61).According
toGregoryPalamas,theknowledgeofGodisunionwithGod.Theapophaticwayofknowingleads
tounionwithGod(Russo1998:173).CongarcommentsthatintheEasterntradition,itisnotpossible
eithertoknowGodortoexpressanypositiveideaofhim,thedeepestknowledgeofhimbeing
purelyexperientialormystical(Congar1983:62).

Tracingbackintohistory,CongarpointsoutthatSpiritualmovementsfromtheeleventh
centuryonwardsreactedtothehierarchicalpowerstructuresbyemphasisingtheroleofthe
HolySpirit.Thesemovementsemphasisedinnerlightandspiritualexperienceasthebasis
forthedailylifeofaChristian.Allthesemovementsarose,saysCongar,becauseofthe
lackofimportancepaidtosubjectivespiritualexperienceinreligiouslife.Thus,theywere
areactiontorationalism.ThistellsusthatGodsinterventioninhumanlifecanhappenby
wayofmediationandalsobywayofimmediacy.Whatisimportanthereistheinner
illuminationthathasoccurredtopeopleonvariousoccasionsandthus,anirreducible
personalfactorentersintotheinstitutedframework.However,asCongarveryclearly
states,thisdoesnotmeanthatitisnotChristological.Itcouldbecalledanelementof
ChristologicalpneumatologyorpneumatologicalChristology(Congar1986:4853).

Manycontemporarytheologiansspeakalongthesamelines.ForexampleaccordingtoJamesDunn
theSpiritisessentiallyanexperientialconcept(Dunn1975:201)InG.S.Hendrysview,the
SpiritisGodknowinghimself,andtoreceivetheSpiritistoparticipateinthatknowledge(Hendry
1953:34).KilianMcDonnellsaysthattheSpiritisbothexperienceandawayofknowing
(McDonnell1985:22223).
TheSpiritknown(object)isdiscoveredbytheSpiritknowing(subject)(McDonnell1985:21617).In
otherwords,Godisobject,butonlybecauseHeisseenwithHisownseeing(McDonnell1985:222).

PneumatologyplaystheepistemologicalroleintheologysincenooneunderstandsGod
exceptthroughtheSpirit.KnowingGodbytheSpiritwithinisnonobjective,ratherthana
subjectiveexperience.TheHolySpiritwithin,asahiddenpersuaderorthedivine
immanenceinhuman,respectsandenhanceshumanpersonality.HansUrsvonBalthasar
speaksoftheSpiritasnonobjective.TheSpiritisbreathandhebreathesthroughus(Hans
UrsvonBalthasar1993:11112).AccordingtoHeribertMhlen,theSpiritisthemediated
mediationwhomediatesalltoall,butwhohimselfneedsnofurthermediation(McDonnell
1998:222citingHeribertMhlen,DasChristusereignisalsTatdesHeiligenGeistes,
MysteriumSalutis(Einsiedeln:Benziger,1969)3/2.514).ThomasWeinandysays
becauseoftheSpiritdwellingwithinus,weareassumedintotheverydepthsofGodsinner
beingthemysteryofGodhimself(Weinandy1995:34).Itisablendingofspiritwith
spiritorminglingofspiritswithnoreplacementofhumannaturalpowerswithdivine
powersor,touseMoulesexpression,theSpiritimpingesonspirit(Moule2000:17).
RobinsonsaysthatitisthekinshipofspiritandSpirit(Robinson1958:121).

AbhishiktnandapointsoutthatintheIndiancontextGodsSpiritwouldbestbeunderstoodas
meaninghistman,hisSelf,sinceheisthedeepestcentre,theveryinwardness,ofthedivine
mystery.Hence,onesencounterwiththeSpiritisan
encounterwithGodsinteriorityatthedeepestlevelofonesself.Itisthemeetingofthe
Spiritwiththespirit.Inthisdepthofthesoul,wherethedepthofGodandthedepthofthe
soularebutoneandthesamedepth(Abhishiktananda1974,Reviseded.1997:95).

InUpanisadicterms,asAbhishiktanandainterprets,thisisthecommunionbetweentman
andBrahmanwhere tman thehumanselfisnotabsorbedinthedivineSelf.It isadeep
interiorcommunionbetweenhumananddivine.Itisastateofonenessorunitythatis
beyonddualisticcategories.Itisnondualoradvaita,akindofnondualitythat
transcendsallseparation.Itisnotakindofmonismbutaunityindistinction.Following
theUpanisadicpatternofthinking,Abhishiktanandaexplainsthat,inthemostsecretcentre
ofonesbeing,theonlymeansofilluminationisthepurestawarenessoftheself;andthis
selfawarenessisinfactnothingelsethanthereflection,themirror,oftheuniqueIAM,
theveryNameofYahweh(Abhishiktananda1974,Reviseded.1997:945).Here,God
andhumanbeingsdonotbecomeone,yettheyarenottwo.Itisnotontologicalonenessyet
itisinthedivineIthatthehumanIfindsitsontologicalstatusandexistence.Knowingis
thisdeepawareness.Thisisanawarenessthattheineffablemysterythatisdeepwithinyet
transcendsonesbeing.Itisbeyondallconcepts.

JohnMoffitt,analysingtheUpanisadicwayofknowing,claims,inChristianterms,thevoiceof
intuitivewisdombearswitnesstoGodsdwellinginthedepthsofthehumansoul,whereheistobe
known.IttellsamantoknowGodasthefoundationofhisownexistence(Moffitt1973:31).Avery
Dullesspeaksaboutfivemodelsofrevelationnamely,revelationasdoctrine,revelationashistory,
revelationasinnerexperience,revelationasdialecticalpresenceandrevelationasnewawareness
(Dulles1992:121).WecanseesomeparallelsbetweentheUpanisadicwayofknowingandDulles
modelofrevelationasinnerexperience,whichisadirectdivinecommunicationtothehumansoul
thatisopentoGod.TheabovediscussionmakesitclearthattheSpiritisanepistemologicalprinciple
andanontologicalreality.TheSpiritistheindwellerandalsothelinkbetweenGodandhuman
beings.

WhilewehighlighttheseparallelsbetweentheUpanisadicepistemologyandtheepistemological
roleoftheSpiritasunderstoodintheChristiantraditionwedonotfailtoacknowledgewhat
ChristiantraditionhastoofferstoenrichtheUpanisadicunderstandingofSpirit.

TheSpiritinaTrinitarianRelationship:ADistinctiveContributionof
Christianity

IntheChristiantraditiontheSpiritisalwaysunderstoodinrelationtotheFatherandtheSon.
JrgenMoltmannemphasisestheSpiritsTrinitarianpersonhoodinhiswritings.Hewrites,

ThenatureoftheHolySpiritisperceivedonlyinhisrelationshipstotheotherpersonsofthe
Trinity,whoareoflikenature,Histrinitarianintersubjectivityilluminateshis
subjectivity,becausehissubjectivityisconstitutedbyhisintersubjectivity.Inhis
Trinitarianinterpersonhoodheisperson,inthataspersonhestandsoveragainsttheother
persons,andaspersonactsonthem(Moltmann1999:28990).
ThesameideaisexplainedbyAbhishiktnandaastheadvaitaoftheSpirit.TheSpirit
andtheSonareineachotherratherthanopposedtoorstandoveragainsteachother.
Likewise,whenhespeaksabouttheTrinityhesays,InthemysteryofGod,atthe
veryheartofBeing,theSonandtheSpiritproceedfromtheFather,alikeinthenon
duality(advaita)ofnatureandinthethreefoldcommunion(koinonia)ofPersons.
IntheSpirit,hewrites,theFatherandtheSonarefullyrevealed.TheSpiritistherevelationofboth
the Father and the Son but the Spirit himself is not known apart from the Father and the Son
(Abhishiktananda1974,Reviseded.1997:1034).

ThebiblicalunderstandingoftheindwellingoftheSpiritasinterpersonalcommunioncan
positivelyinteractingeneralwiththeUpanisadicthinkingofBrahman,whoisthelightthat
shineswithinthehumanself.TheUpanisadicunderstandingcouldgainmuchfrom
interactingwiththeconceptoftheSpiritofGodassolidarityandcommunion.Michael
WelkerpointsoutthatthecharacteristicoftheSpiritofGodisaselfgivingnatureandself
withdrawal,evenselflessness.TheSpiritisaturningtoothers.TheSpiritmakespresent
theselfwithdrawingandselfgivingCrucifiedOneanditisbyturningtoChristand
others,theSpiritcreatessolidarityandcommunion(Krkkinen2002:138citingMichael
WelkersGodtheSpirittrans.JohnF.Hoffmeyer(Minneapolis:FortressPress,1994),pp.
28083).InAbhishiktanandasview,theSpiritistheperfectcommunionthataddskoinonia
toessentialekatvamoroneness.OnesownIisdiscoveredintheIoftheothers.

TheIndwellingoftheTrinity

HenceifweaffirmtheTrinitarianbasisfortheSpiritthenwehavetoaffirmherethatthefactthatthe
HolySpiritindwellsusmeansthatthewholeTrinityindwellsus.InCongarsview,Godencounters
himselfintheinteriorityofthehumanself.

Godhimselfispresentasagiftandhedwellsinourinnermostdepthsintimiorintimo
meo,moreinwardandmoresecretthanmydeepestandinnermostself.Thismeansthat
theheartofthebelieveris,totheextentthattheSpiritdwellsinit,aplacewhereGod
encountershimselfandwherethereisconsequentlyaninexpressiblerelationshipbetween
thedivinePersons.ItisreallythedesireorlongingofGodhimselfintercedingforthesaints
atadeeperlevelthantheirownexpressedorexpressibleprayer.Jesushimself,afterall,said:
OrighteousFatherthatthelovewithwhichthouhastlovedmemaybeinthem(Jn
17:26)(Congar1983:117).

SimilarlyThomasSmailpointsoutthecommentsofHeribertMhlenonJohn14:23.ThewholeTrinity
makesitshomewithinaperson:

ThosewholovemewillkeepmywordandmyFatherwilllovethemandwewillcometo
themandmakeourhomewiththem.Hereagainisthesamefirstpersonpluralthatwefound
inGenesis1,buthereithasanalmostexplicitlytrinitarianunderstandingofGodtogiveit
substance.ItistheGodwhoisthe
 WeofFather,SonandHolySpirit,intheirunityandtheirdistinctnessinwhoseimagewe
aremadeandinwhoseimagewearetoberemade(Smail2003:25citingHeribertMhlen,
DerHeiligeGeistalsPerson,Mnster:
VerlagAschendorf,1963).

Again,theEasterndoctrineofperichoresisissuggestivehere.ItseespersonsoftheTrinity
indwellingoneanother.Theyareconsubstantialandtheyareinsideoneanother.So,when
wesaytheHolySpiritindwells,weinfactmeanthewholeTrinityindwellsaperson
(Congar1983:85).GodindwellingusmeansamutualcommunionbetweenGodand
ourselves.Moltmannsays,InthecharismaticexperienceoftheSpirit,weexperiencethe
reciprocalperichoresisofGodandourselves.IntheHolySpirit,theeternalGod
participatesinourtransitorylife,andweparticipateintheeternallifeofGod.This
reciprocalcommunityisanimmense,outflowingsourceofenergy(Moltmann1999:196).
InAbhishiktanandasview,intheinnermostdepthofman,Godcontemplateshimself
eternally(Abhishiktananda1974,Reviseded.1997:121).SmailcommentsthatJesusin
hishumanityisimagoTrinitatissincethehumanlifeofJesusrevealssuchaninterpersonal
communion.Thisisthecluetoourownontology(Smail2003:25).Thisisexplainedby
Abhishiktanandawithintheadvaiticframework.JesuswasonewiththeFatherorhefound
hisIintheIoftheFather.Thisistheplaceofultimateencounter,themeetingofdivine
Spiritwiththehumanspiritintheinnerdepthofonesbeing.

ForJesus,GodistrulyanOther,anotherIdistinctfromhisownI.Jesusaddresses
GodasYou,andGodalsospeakstohiminthesecondperson.WiththisYou,this
Other,Jesushascontinualcommunionandcommunication.Buttherelationshipisa
particularlyprofoundandmysteriousone.Nowordscanadequatelydescribeitor
fullyexpressitsrichness(Abhishiktananda1974,Reviseded.1997:79).

Thereisnoplacefordivision,confusionandseparationbetweenthetwo.Thereisnodvaitabut
advaita.ThisisseeninJesusprayertoo.HisprayerisenfoldedintheuniqueThou
(Abhishiktananda1974,Reviseded.1997:12627).Godisnotoneanekaandalsonottwo,a
dvaita.(Abhishiktananda1974,Reviseded.1997:135).ThisisthemeetingoftmanandBrahman.
ItisnotanequivalenceoftmanandBrahmanbutthehumanselfistrulythehumanselfandthe
divineselfistrulythedivineself,anondualitytranscendsoneness.

JesusinSpiritwasonewiththeFather.JesuswasinseparablefromtheFatherandtheSpirit.
Jesusownpneumaticlifeoffersacluetoourownpneumaticexistence.InApostlePauls
view,matureChristianslivebytheSpirit(Gal5:16),ledbytheSpirit(Gal5:18),have
themindoftheSpirit(Rom8:6)andordaintheirlivesbythelawoftheSpirit(Rom
8:2).YethedoesnotseparatetheSpiritfromChrist.LivingbytheSpiritmeanslivingby
Christ.HencePaulcouldsayItisnotIbutChristlivesinme.Thusheoffersa
ChristologicalandpneumatologicalperspectiveonChristianlife

Conclusion
InconclusionwesaythatdevelopinganinteriorlifeandpointingtoGodwhoabidesintheheartand
theinmostrealmofhumanwhichisthetruehomeofthedivineisthestrongestcontributionofthe
Upanisadictradition.ThustheUpanisadslayfoundationsfortheologyofinwardexperiencewhichis
notuncommontoChristiantradition.BothChristianityandHinduismpointtothisinteriority.
However,atleastthreepointsstandoutintheforegoingdiscussionoftheChristianreflectionofthe
Spirit.InChristiantradition,pneumatologycannotbeseparatedfromChristology.TheSpirits
personhoodisaTrinitarianpersonhoodandtheindwellingoftheSpiritinJesusmakesJesusimago
Trinitatisandthispreciselyisthecluetoourontology.Thesearethedistinctivecontributionsof
ChristiantraditiontotheUpanisadic
tradition.TheUpanisadicunderstandingoftheSpiritcanbegreatlyenrichedbytherich
understandingoftheSpiritasrelationship,solidarityandcommunion.Theessential
ekatvamofadvaitacanbeenrichedbycommunionoftheFather,SonandtheHolySpirit.

Intheend,notjustChrist,notmerelySpirit,notevenSpiritandChristbuttheTrinityisthe
pointofconvergence.Godmaybeallinall(ICor15:28).ItisintheTrinitythatunityand
communiontakesplacesincetheTrinityitselfisamodelofsuchcommunion.Tothisend,
TheSpiritandtheBridesaycome(Rev22:17).

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