With the statement of the Nazarene “I (!) am the way, the truth and the life…” (Joh. 14,6) certainly cannot mean the part that knows about itself: “I can do nothing of myself…”. This material I, which can do nothing, could never be that part of the Nazarene, which is truth and life. Because of the ambiguity about the divine part of our identity, the word “I” was referred to the material side of the Nazarene, to his person, although he himself testified in various places that he was not to be respected as this person, as an external man, as a “little I”:

“If I testify of myself, my testimony is not true.”
“God does not look at the person.”

“A man looks at what is before his eyes, but the Lord looks at the heart.”
“I” as the way and the truth could thus never, ever be the I of the person of the carpenter and rabbi. It had to be the divine soul in him, the other part, the immaterial, the mighty high I of Ex.3, in which God designates Himself. (I am who I am), the Christ in man. (It is that instance, the inner voice, which the Quakers call the “Inner Light.”) However, at one time the Nazarene refers his utterances to his person, at another time to his soul. It therefore sometimes takes closer examination to discern the identity meant. Occasionally he also calls himself Son of Man or Son of God.
As for this High I in him, his statement to “I am the way, …” for good reason does not read:” God is the way, the truth and the life.” Because that is the indication that it is about the divine soul in him and not about a God remotely somewhere up there. He continues, “You will know the truth (!), and the truth will set you free.” He does not say, “I” will set you free!”
Jesus also never said that he was God, he emphasized that he had him in himself, that is, he was his expression or realization. The churches have used this saying from the beginning now in such a way, as if Jesus would be the only man, who would embody this way and this truth. This is contradicted by a number of his own statements, such as:

” The kingdom of God is within you.”
“I can do nothing of myself, …, the Father in me does the works.”
“He who is in you is greater than he who is in the world.”

Indeed, Jesus was the great guide within Christianity, but by no means the only one beyond. His teaching of love of God, neighbor, and enemy, and of finding the truth, can be readily found in the original Hindu texts of the Vedas, especially the Bhagavad Gita: “I dwell in every man’s heart.” (XV,15) With the same substance, the Islamic mystic Ibn Arabi comments on a saying of Mohammed: “He who knows himself knows his Lord.” To the Siddha Yoga is attributed, “Look within, you are the Buddha.” The same content is found in the ancient Chinese Tao Te King (Daodejing): “He who, striving for clarity, looks within, attains … truth.” (10)
Thus, because the “breath of God is breathed into every human being,” everyone is potentially empowered to be able to say that the I in him is “the way, the truth, and the life.”
This polarity of the human being, on the one hand the animal, on the other hand the divine actual human being is expressed by Jesus, as said before, among other things by the fact that he never says of himself that he is God. Only others did that, like Paul (Phil. 2). And when Pilate asks Jesus if he is the king of the Jews, Luther translates the unison version of all four evangelists with the version: “You say it!”, although in the context of the above the reading “You say it!” is more obvious.
In this respect the above saying (“I am the way,”) shows that this I (often also called “self”) means his soul, not his person. This is underlined by the fact that he always tried to divert from his person by the way he lived: “What do you call me good, no one is good, only God!” Finally, he expresses the difference of the two instances in man also by praying to God as a person, i.e. addressing his soul. If he were God, as the churches want it, he would not need to pray to God. That this God (Hindu spirituality: Atman) is internal has been expressed in the Gita already five hundred years before the Gospel.
It is already a considerable difference whether the person says that one is God or that God – in the form of the divine soul – is in one. The evangelist expresses this with the words “revealed (!) in the flesh”.
The churches avoid teaching the direct individual access of each one to his divine soul, the way of all spiritual seekers. The churches also suppress other statements from the Gospels, calling them “mistranslated”, or trying to reinterpret them:

“I live, yet not I, but the Christ lives in me.”
“Your body is a temple of the Holy Spirit who is in you.”
“You shall be perfect …“

The reason is obvious: if they were to recognize that this perfect self resides in every human being, they would lose their monopoly on being the proxy for access to God and lose their social power in one fell swoop. Therefore, for them, Jesus must be and remain the one and only Son of God. Above all, however, the invention of uniqueness (A special case is not necessarily unique, as the other founders of religions show) successfully distracts from the divine potential in every human being, no matter how buried it may be, for example in the case of empathy-free murderers. The invention of uniqueness still attempts to prevent the inward turn in determining one’s own identity and to direct attention outwards to the person, i.e. away from the guidance of one’s own inner voice and also away from the statement: “He who is in you is greater than he who is in the world!” (1 John 4:4), as Paul clearly notes. This is why the silence of such clarifications by Jesus himself, such as: “You are all gods!” (Ps. 82:6; Isa. 41:23; John 10:34).

The anger of Scottish Presbyterians at Quakers can be seen in the following outburst:
“Cursed be all they that say any man hath a light sufficient to lead to Christ …”
(Paul Held: The Quaker George Fox. Ch. 10)
Moreover, the churches should already explain how the following statements of Jesus about his I is to be understood and what then remains of their consequently sweeping and personal I-definition:
“Now I live, yet now not I, but the Christ lives in me.” (Paul)
“Before Abraham was, I am!”
“Why do you call me good? No one is good but God!”

In the Christian New Testament, the spiritual core is expressed in the three temptations in the desert (Mt. 4): The person Jesus did not need to turn stones into bread, for the divine I-consciousness within him, was his provision. He did not need protection against falling down, because the Self within was this protection. In other words, the tempter wanted to reduce man to his shell in order to distract him from the hand in the glove. He wanted to address himself exclusively to the small self and blur the Son of God who was breathed into (or born into) it, the High Self. He made every effort to focus on the person, on the external, and to hide the divine part. It is his only task to ensure that people do not get the idea of recognizing the principle behind the surface, the principle of one and the same divine life in everyone and everything.

“It is not you, who lives,
because the creature is dead.
The life in you, which makes you live,
is God.”
(Angelus Silesius: Cherubinic Wanderer II, 207)

Translated with software