Symbolism in the Gospel of John due to the Indian spiritual tradition by Shaiva Siddhanta

There is nothing more important then kundalini (soul) awakness. Now, all that has be done, it is secondary: soul and mind awaked is necessary. It is not more time to wait, its time to individual awareness; it is time to all understand that death do not exist, you are spirit, soul and counsciousness as well as the entire universe is counsciousness. We are talking about the so called: Paramasiva. This doesn't mean to forget the old knowdledges, what you have learned, keep save it all, yet use it but don't forget who you are, and that you are a 'God player' which means that late or soon, you have to remember kind of game you are playing to.. that's why, into this new Constellation, as Jesus said and you can find out this into the Gospel.., the last 'era', the human been have to grow. by studing the banned literature about karma i.r., its important such its important wake up all the individual souls.. that's it. "Śiva-Śakti, l'Assoluto come Coscienza-Energia: Nello Shivaismo kashmiro, la coscienza (citi o anche saṃvit) non è una funzione del corpo, ma un ente non materiale indipendente (tattva) che il corpo supporta: è coscienza come principio ontologico e non biologico. Essa è presente non solo in ogni essere vivente, ma anche nella materia stessa, dove è concepita come "coscienza sopita". Dunque, tutto è coscienza, o, il che è lo stesso dire, la coscienza è quel sostrato che accomuna ogni cosa, l'essenza ultima. Questa essenza ultima, che è perciò Coscienza assoluta, è un aspetto dell'Assoluto, aspetto che viene usualmente indicato con Śiva (il termine tecnico è śiva tattva). Śiva è Coscienza assoluta. Symbolism in the Gospel of John due to the Indian spiritual tradition of Shaiva Siddhanta

The author of the Gospel of John used the core ideas of the Indian spiritual tradition of Shaiva Siddhanta to construct the narrative of his Gospel.

The signs/miracles in the Gospel correspond in their exact order to the Chakras of the Indian spiritual tradition. The parallels between the Shaiva Siddhanta tradition and the Gospel of John concern most aspects of the narrative. Other influences have been used by the author: biblical texts, Jewish culture, ancient Greek literature, Greco-Roman Mysteries... but the vast majority of the narrative symbolism originate from the Indian Shaiva Siddhanta movement.

The 1st century Palestine geography represents the body. Jesus performing the signs/miracles in Galilee and Judea represents the Kundalini serpent raising up the spine in the body (the land of Palestine) and piercing each chakra (each associated with one of the miracles).

John 3:14-15 - “As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; so that whoever believes will in Him have eternal life.”
The Kundalini will reach Sahasrara chakra at the crown of the head (the "place of the skull" in the Gospel, John 19:17) where the resurrection occurs. The correlations between the signs/miracles and the chakras of the Indian tradition are so numerous that it will leave no doubt as to what the intentions of the author of the Gospel of John were. Learn more about the correlations between the signs/miracles and the chakras.

In light of this symbolism, the movements of Jesus in Galilee, Judea and Samaria will have an obvious explanation. This symbolism will explain what scholars of the Gospel of John have called “aporia”: what appears to be inconsistencies in the narrative related to the timing and location of events. This symbolism will also explain why the Cleansing of the Temple is located at the beginning of the narrative in the Gospel of John as opposed to the end for the three Synoptic Gospels of Mark, Luke and Matthew.
This symbolism will clarify the meaning of verse 1:14:
John 1:14 - And the Word became flesh, and dwelt among us.
In the Indian tradition, liberation, considered the ultimate experience, occurs through the human body.

By moving up the spine, piercing the chakras along the way and reaching the top of the head, the Kundalini offers liberation to the individual. Similarly, at the macrocosmic level, Jesus journeying in Galilee and Judea and performing the miracles until his death and resurrection on the Golgotha (the place of the skull) represents the Kundalini liberating the body that is the Land of Israel. The inhabitants of the Land of Israel in the Gospel of John, the Jews, represent the mind/personality of this body.

The Jews and followers of Jesus, accepting or rejecting Jesus, believing or not believing in him, represent the inner conflict of the mind to accept and believe in the spiritual Kundalini energy.

The apparent hostility between the Jews and Jesus in the Gospel of John represents the reluctance of any individual being to accept the spiritual transformation taking place in their own body by the Kundalini.

This symbolism also clarifies the meaning of verses 7:42 & 7:52: Liberation comes from the body
John 7:42, 7:52 - The Jewish leaders said, “Study the Scriptures. You will find nothing about a prophet coming from Galilee”. The Scriptures say that the Messiah will come from Bethlehem (in Judea).
The Jews of the 1st century Palestine were expecting the Messiah to come and liberate them. In the Gospel of John, Jesus, the Messiah, represents the liberating Kundalini originating from the lower body (Galilee), piercing the chakras (performing miracles), raising up to the crown of the head (Judea/Jerusalem) where liberation (resurrection) occurs. In the Indian tradition this spiritual experience of liberation within the body is possible for any individual being.

Why did the author of the Gospel of John choose to narrate the miracles the way he did?
Each one of the written miraculous signs is associated with one of the chakra.

John 20:30-31 - Jesus did many other miraculous signs that his followers saw, which are not written in this book. But these signs are written so that you can believe that Jesus is the Messiah, the Son of God.
The Good Shepherd
The "figure of speech" of the narrative of the Good Shepherd corresponds to one of the most important concept of Shaiva Siddhanta: Pati and Pasu. In the Indian tradition Pati is Siva, the Lord, the supreme self himself, the shepherd. Pasu is the individual self, the soul, the sheep. Pasu means animal or a being in animal state. All the individual souls (Pasu), are considered to be animals because they are deluded and ignorant and do not know who they are actually. Siva is the Lord and shepherd of these deluded beings.

Fonte: http://www.gospel-john.com/