Pagan News and Views Since 1998
From Christ To Chrishna
Raymond Bernard's From Christ to Chrishna is a book from the past which has made its appearance again. It seems to have first been published by Health Research in 1961, although the forward by the author is dated 1959 and the copyright dates from 1966. The book has recently been reproduced by Health Research.
Right from the very beginning, From Christ to Chrishna establishes that the teachings of Krishna are the origin of Christianity. The book explains that Apollonius of Tyana had studied in the Himalayas and that he returned and introduced these teachings to the Essenes, who became the first "Chrishn-ins", later Christians. It brings to our attention that the writings of Apollonius were re-written and plagiarized by Roman churchmen at the Council of Nicea three centuries later. In the fourth century, A.D., Hierocles accused the Christian priesthood of this plagiary and of inventing a messiah by combining the name of the Druid sun god, Iesus, from the Western half of Constantine's Roman empire with the name Chrishna, from the Eastern half, which had become corrupted to Christ by that time.
In order to provide historical justification, the book explains how a Jewish religious teacher from Jehoshua Ben Pandira was selected, and why a young Essene who had been crucified, Jeshai Beth Halachmee, became incorporated into the story.
The book adds authority to its assertions by interpreting the research of academicians from the past, such as J.M. Roberts, who authored the book Antiquity Unveiled; Reverend Robert Taylor, who authored Diegesis; Moor, the author of Hindu Pantheon; Gerald Massey, of The Natural Genesis Godfrey Higgins who wrote Analcalypsis and Professor Hilton Hotema, among others.
From Christ to Chrishna acknowledges the book Monumental Christianity as the source of the illustrations which it contains.
Bernard utilizes comparison as a device for establishing that the birth of Christ originates from the older, Sanskrit-documented narration of the birth of Krishna, as found in the Puranas. Shree Krishna, for example, was born in Mathura but taken to a pastoral setting just after birth- Christ was ready to be born in the larger city of Nazareth but taken to a pastoral setting just before he was born. At birth, the devatas showered flowers and sang hymns in glorification of the baby Krishna, just as it is related in relation to the angels and Christ in the Gospel of Luke. After His birth, Shree Krishna was visited by a wise man, the sage Narada Muni who foretold his future according to the alignment of stars at the time. This is similar to the way in which Jesus was visited by the Magi who had followed a star in the heavens in order to find him, and who also foretold of His future glory.
In the natal story of both Shree Krishna and Christ it is told that the regent ordered the death of all male children bon during that period- in the birth story of Shree Krishna, the regent's name was Kamsa. In the birth story of Christ, it was Herod. Bernard quotes Sir William Jones, a respected Sanskrit scholar, in this regard: "That the name of Krishna and the general outline of his story were long anterior to the birth of our Savior, and probably to the time of Homer, we know very certainly ." There is much, much more along these lines.
Whether or not the reader accepts every last shred of evidence, and every last explanation by Bernard is immaterial, Bernard presents a scope which is broad enough to substantiate the Krishna origins of Christ.
It is almost ironic that when this book was written, the Indian/Hindu immigration into North America had not yet taken place. Even the Indian population of Great Britain was not what it is today. Even so, the book is very appropriate for the bookshelf of any current follower of Vedic dharma as it provides orientation in a Christian world which can be aggressive at times. evidence, and every last explanation by Bernard is immaterial. Bernard presents a scope which is broad enough to substantiate the Krishna origins of Christianity.
Similarities in the stories of Krishna and Jesus
1) Both, Krishna and Jesus, where born in a city far away from their actual home.
2) Both, Krishna and Jesus, where born to a virgin Lady.
3) Krishna was born in a prison cell, cave - Jesus was born in a stable, in a cave.
4) “In infancy, both Krishna and Jesus were sentenced to death by kings who viewed them as pretenders to the throne. Due to this threat: Krishna's father was warned by a heavenly voice "to fly with the child to Gokul, across the river Jumna.26
”Jesus' father was warned in a dream, ‘...rise and take the child and his mother, and flee to Egypt...’” (Matthew 2:13).
5) One of these kings then ordered "the massacre in all his states of all the children of the male sex during the night of the birth of Crishna."27
The other, Herod, ‘.sent and killed all the male children in Bethlehem, and in all that region, who were two years old or under...’ (Matthew 2:16).”
6) “One of both Krishna and Jesus' first ’miracles’ performed as adults was the curing of a leper.” 28
7) “Urged by Krishna to make a request, a man replied: ‘Above all things, I desire to have my two dead sons restored to life.’ Immediately they were brought to life and came to their father."29
"While [Jesus] was thus speaking to them, behold, a ruler came in and knelt before him, saying: `My daughter has just died; but come and lay your hand on her, and she will live....' But when the crowd had been put aside, he went in and took her by the hand, and the girl arose" (Matthew 9:18, 25).
8) Either a poor cripple or a lame woman came with "a vessel filled with spices, sweet scented oils, sandalwood, saffron, civet, and other perfumes, and made a certain sign on [Krishna's] forehead, casting the rest upon his head."30
"Now when Jesus was at Bethany in the house of Simon the leper, a woman came up to him with an alabaster box of very expensive ointment, and she poured it on his head, as he sat at the table" (Matthew 26:6--7).
9) Both washed the feet of their disciples.31
11) Krishna said: "Let him, if seeking God by deep abstraction, abandon his possessions and his hopes, betake himself to some secluded spot, and fix his heart and thoughts on God alone."33
Jesus said: "But when you pray, go into your room and close the door and pray to your Father Who is in secret; and your Father Who sees in secret will reward you" (Matthew 6:6).
12) Krishna said: "I am the light in the sun and the moon, far, far beyond the darkness. I am the brilliancy in flame, the radiance in all that's radiant, and the light of lights."34
Jesus said: "I am the light of the world, he who follows me will not walk in darkness, but will have the light of life" (John 8:12).
13) Krishna said: "I am the sustainer of the world, its friend and Lord. I am its way and refuge."35
Jesus said: "I am the way, and the truth, and the life; no one comes to the Father, but by me" (John 14:6).
14) Krishna said: "I am the Goodness of the good; I am Beginning, Middle, End, Eternal Time, the Birth, the Death of all." If you worship me with devotion, you will attain my kingdom. 36
Jesus said: "Fear not, I am the first, and the last, and the living one; I died, and behold I am alive for evermore, and I have the keys of Death and Hades" (Revelations 1:17--18).
15) Both "descended" to hell, to the Lord of Death.37
17) Both are said to have been divine, Krishna is God incarnate and Jesus is the son of God.8
"Crishna is the very Supreme Brahman, though it be a mystery how the Supreme should assume the form of a man."39
"Great indeed, we confess, is the mystery of our religion; He manifested in the flesh." (I Timothy 3:16).
18) Before death, Krishna was pierced with an arrow 40 and Jesus with a spear (John 19:34).
19) Both were crucified:
John P. Lundy, Nineteenth--Century Reverend: I object to the crucifix because it is an image, and liable to gross abuse, just as the old Hindu crucifix, The Swastika, was an idol being abused.41
Dr. Thomas Inman, Nineteenth--Century: Crishna, whose history so closely resembles our Lord's, was also like him in his being crucified.42
20) When Krishna disappeared, it is said that a black circle surrounded the moon, the sun was darkened at noon, the sky rained fire and ashes, and spirits were seen everywhere.43
When Jesus disappeared, the sun was darkened from the sixth to the ninth hour, graves were opened, and saints rose and entered the city (Matthew 27:45, 51--52).
21) Both were "resurrected, appeared again."44
22) "Krishna will return in the end days as an armed warrior, riding on a winged white horse (Kalki-Avatara). He will destroy the wicked then living. The sun and the moon will be darkened, the earth will tremble, and the stars will fall."45
"Immediately after the tribulation of those days [following Jesus' "return"] the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken" (Matthew 24:29).
23) The description of the future Avatara of God (Lord Kalki) sounds almost the same in the Bible as in the Puranas:
Here are some additional interesting points to consider. There are verses from the book of Revelations in the Bible that are very similar to the above descriptions in the Puranas about Lord Kalki. These verses are so similar that they cannot be ignored and may provide additional insight for Christians and similarities they may share with Vedic culture. In Revelations (19.11-16, & 19-21) it states:
The Apocalyptic Horse Rider
"And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, but no man knew but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army. And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. And the remnant were slain with the sword of him that sat on the horse."
This sounds so much like the incarnation of Lord Kalki that it could hardly be anyone else. Surely, by the time Lord Kalki appears, no one will have the slightest expectation of Him or His appearance. No one will know His name. And His army of brahmanas will be as pure as if they had descended from heaven. At the time of Lord Kalki's appearance, He will kill the remaining miscreants and deliver the few saintly people from the present conditions of the earth, changing it back to the Golden Age of Satya-yuga.
"Lord Kalki, the Lord of the universe, riding His swift horse Devadatta and, sword in hand, will travel over the earth exhibiting His eight mystic powers and eight special qualities of Godhead. Displaying His unequalled effulgence and riding with great speed, He will kill by the millions those thieves and rogues who have dared dress as kings." [SB. ]
"Lord Kalki, the Lord of the universe, will mount His swift horse Devadatta and, sword in hand, travel over the earth exhibiting His eight mystic opulence's and eight special qualities of Godhead. Displaying His unequalled effulgence and riding with great speed, He will kill by the millions those thieves who have dared dress as kings."
"After all the imposter kings have been killed, the residents of the cities and towns will feel the breezes carrying the most sacred fragrance of the sandalwood paste and other decorations of Lord Kalki, and their minds will thereby become transcendentally pure."
"When the Supreme Lord Hari [Krishna] has appeared on earth as Kalki, the maintainer of religion, Satya-yuga [the age of truth] will begin, and human society will bring forth progeny in the mode of goodness."
The name Raymond Bernard is said by Dennis Crenshaw to be an alias for the surname Sigmeister. Dennis has extensively researched this author because of his other writings, writings on the hollow earth theory. For example, Bernard penned the book Agharta, on the Tibetan underground, and most notably The Hollow Earth, which has become a standard-bearer for the hollow earth community.
16. John P. Lundy, Monumental Christianity (New York, 1876), p. 151.
17. Ibid, pp. 151--152.
18. T. W. Doane, Bible Myths (New York, 1882), p. 286.
19. Williams, Indian Wisdom, or Examples of the Religious, Philosphical, and Ethical Doctrines of the Hindoos (London, 1875), p. iv.
20. Cox, The Myths of the Aryan Nations (London, 1870), vol. 2, p. 138.
21. Maurice, Hindostan, vol. 2, p. 316; Luke 1:57.
22. H. H. Wilson, trans., The Vishnu Purana, A System of Hindoo Mythology and Tradition (London, 1840), book 5, chap. 3; Luke 2:1--7.
23. Cox, vol. 2, p. 107.
24. Godfred Higgins, Anacalypsis: An Enquiry into the Origin of Languages, Nations and Religions (London, 1836), vol. 2, pp. 98--99.
25. Farrar, The Life of Christ (New York, 1876), p. 38.
26. Mons Dupuis, trans., The Origin of All Religious Worship (New Orleans, 1872), p. 134.
27. Swain, vol. 1, p. 259.
28. Thomas Maurice, History of Hindostan (London, 1798), vol. 2, p. 319; Matthew 8:2--4.
29. Maria L. Child, The Progress of Religious Ideas through Successive Ages (New York, 1855), vol. 1, p. 68.
30. Maurice, Hindostan, vol 2, p. 320.
31. Maurice, Indian Antiquities (London, 1794), vol. 3, p. 46; John 13:5.
32. Charles Wilkes, trans., The Bhagavat Gita, or Dialogues of Crishna and Arjoon, in Eighteen Lectures With Notes, (London, 1785), p. 51; John 13:23.
33. Williams, Hinduism (London, 1877), p. 211.
34. Ibid., p. 213.
35. Ibid., p. 213.
36. Ibid., p. 213.
37. Swain, vol. 1, p. 237; I Peter 3:19.
38. Higgins, p. 131; Acts 1:9
39. Wilson, p. 492.
40. Higgins, vol. 1, p. 144.
41. Lundy, p. 128.
42. Inman, Ancient Faiths and Modern (London, 1868), vol. 1, p. 411.
43. Child, vol. 1, p. 71.
44. Dupuis, p. 240; Matthew 28:6.
45. Child, vol. 1, p. 75; Williams, Hinduism, p. 108.