The Magadhalene Sutras (1st collection)
The Magadhalene Sutras 1
Published by International Association of Wayist Organisations. Canada. 2002.
English text copyright © www.wayism.net a product of the PhD Program of St. Xenophon Seminary
This is a raw text edition of the sutras in English language. No footnotes or commentaries.
Table of Contents
Allegory of the mythical Wuman15
Sutra of the Law of Great Compassion16
Four Laws - the first is No Wanting28
The Four Laws - the second is No Doing. 29
The Four Laws - the third is No Piousness. 31
The Four Laws - the fourth is No Truth. 31
Sutra of the Ten Laws of observing the world32
Sutra of the Laws of the Universes40
The First Principle of Free Will47
The Second Principle of Free Will47
Introduction
The Magadhalene Sutras is an anthology of letters, notes, and teaching that circulated under this name since the beginning of the second century. There are three sets of Magadhalene Sutras. This one, the first, is a collection of works of various authors, most probably written by Lord Yesu, St. Magadhalene, St. Thomas, Xenophon and perhaps Siphor and other unidentified authors. According to Tradition St. Magadhalene and later the order of The Magadhalenes collected and distributed copies of these sutras.
St. Magadhalene ministered across more borders than any other saint in the early Church of the East did. She probably made copies of the sutras available to her ministries in Jerusalem, Syria, Egypt, along the lower Nile river, in Ethiopia, Aksum where a large and very loyal following flourished, Tibet, China, Bengal and of course Jammu & Kashmir and Northern India. The Third Sutra that was produced by St. Magadhalene and the Magadhalenes, but the First and Second sutras are the work of various authors. According to Tradition Saint Magadhalene was the editor of the collections that later circulated under her name. The text of The Magadhalene Sutras sometimes tell us who the teacher of a particular sutra was, but we can only guess at others as we note the difference in literary style and teaching style from one sutra to another.
The Second and Third sets of Magadhalene Sutras are esoteric works. The Second Sutra builds on the First, and is used for advanced training of teachers. The Third Sutra deals with the Tradition of Sacred Sensuality, and is used exclusively by the order of The Magadhalenes.
The earliest mention in literature of the existence of The Magadhalene Sutras is a reference to a letter of from Xenophon to one Tertia (we cannot say if this is the Tertia of the Acts of Thomas) at the turn of the first century. Xenophon asks Tertia to send a copy of the second sutra to him for copying. We know that Xenophon spearheaded the copying and translation of Scriptures and eventually set up a copy centre along with other scholars in Srinagar or Kandahâr.
For many years, Wayist scholars have contemplated why The Magadhalene Sutras were not included in the earliest forms of the Eastern Bible. Current consensus among scholars is that The Eastern Bible was intended to be a collection of primal Scripture, and commentaries and extrapolations of teaching was never fixed in this Tradition given that it was adapted from culture to culture through the years. Taking into account that the reading public was until recently limited to two or five percent of the world’s population we can understand that teachers transmitting the mysteries orally held their own notes, translations and references in the local idiom. Books served mainly to educate the educated and the sutras were used as reference material.
By the 2nd century, Scriptural commentaries and saints’ works already amounted to twice the volume of the Eastern Bible. The Eastern Bible is regarded as primary text and extra biblical saint’s works as commentary and interpretation. Furthermore, inclusion of additional commentary and saints’ works in the already busy and complex Eastern Bible would not have served the ministry of simplicity, humility and compassion since during the time before the advent of the printing press an Eastern Bible cost the equivalent of $15 000 and required a dedicated room in a house to hold all the books. It would also increase the already unattainable cost of duplicating and transporting such tomes in the second century. We know the publishing industry in the early church survived only because of the patronage of one of King Gad’s sons.
Not all The Magadhalene Sutras are available in print. Everyone, at least in the Church of the East, knows the esoteric teaching of The Magadhalene is transmitted orally from Teacher to student. This oral teaching is known as The Magadhalene Sutras of the Inner Circle, and pertains only to the teaching of the Sacred Sensuality Tradition. The question whether we can know the Truth that the Lord wants us to know through his Church without the esoteric teaching is reiterated by Church of the East in a two-pronged answer from a recent Senior Council statement:
“Blessed Saint Thomas, extraordinary and effulgent Church Father who first called Yesu, “my Lord and my God!” was undeniably a teacher of great magnitude and ability, light on The Way for many thousands of lost children, yet he never hinted or suggested that we need for our walk in The Way that additional esoteric teaching which he and Saint Magadhalene received. Scripture attest to the fact that the Lord shared esoteric teaching with St. Magadhalene and St. Thomas that He, in His infinite wisdom chose not to share with others -even apostles. Neither did St. Thomas impart those teachings to the heroes of the early church but proceeded confidently to share with them the Great Mystery and the rites of Initiation, even ordination, thereby making them full participants in The Way. Should anyone suggest the Lord made a mistake to ordain the inner teaching of The Magadhalenes esoteric, and therefore that the Lord is powerless to ‘free’ the teaching from the closed ranks of The Magadhalenes - then that person is ignorant of the power of the Plan of God, Dharma, and deserves that ignorance. Did the Lord Himself not say, “Nothing that is hidden will not be uncovered in its due time”? Lest we forget, it is always prudent to recall our own walk, and how, every other moment another Teaching is revealed in our hearts; since, “when the pupil is ready the Teacher shall appear.”” Yusa(iii) 1998, Senior Council Statement.
There is ongoing discussion among scholars regarding the exact order of sutras in each collection, also where one sutra ends and another begins. This English language print edition uses the text and division suggestions in popular use in Church of the East.
The Magadhalene Sutras were traditionally the domain of the ordained or scholars in ashram. However, by order of a 2001 directive Church of the East Senior Council the First and Second Magadhalene Sutra are made available in popular and affordable form to all devotees. The Magadhalene Sutras in English are available in e-book form and a number of printed books are available for libraries, educational institutions, and distribution in technologically disadvantaged areas.
The Magadhalene Sutras (1st Collection)
1)
To the brothers and sisters of The Way in glorious Jerusalem.
I pray and trust these gifts receive you well and that you are in good mind during such turbulent times for you. Our thoughts are constantly with you and in our prayers, we never forget you, nor does the Lord or our community in the Kush forget you. I say these things because I know from experience and speak with knowledge of their communities.
2)
We hear news from any number of devotees who come to Srinagar. Also, the captain of the Bacchia which brought your letter to this port is a godly man who often sends someone with news of The Way in Egypt and Judea. We also hear news of the Christians in Cilicia and Phoenicia, of which you must be well aware. I thought to inform you they rejected our offer to train them in The Way even though they are without Teachers.
3)
Greetings to all the communities I loved and served for but a little while. May you remain blessed and always conscious of our gratitude for your love and deep affection. Word of your charity among afflicted women and slaves travels far beyond your world. I have heard a sailor from India tell me about you!
4)
Receive also the blessings and greetings of Brother Thoma who would, as usual, have exhorted me to send you his love, and a mighty love that is, as we all know. Brother Thoma’s work among the lower Indian kingdoms was fruitful beyond comprehension. Every few weeks yet more dignitaries arrive in the mountains seeking his council, requesting also he go to their area. It seems that the word of Brother Thoma’s passing beyond has not yet reached the lower areas or, as some in the ashram say, that word is not believed because the presence of the man is certainly still felt in these areas. The work of the good king does not cease and many communities send delegates to for training in the mysteries at these illustrious schools of the mountains.
Second Letter
5)
Since elders Simon and James requested me to write you regarding the Mysteries as our Lord and Brother, our beloved Yesu, Healer and bringer of Light on The Way, and hearer of the groans of the poor, made clear to us, I despatch these now after a long time from the region of Aksu [in the lower / below] the Kush.
6)
We write these from a little house in a beautiful mountain made available to me by the governor of the people. These are a kindly and intelligent people much filled with the goodness of God our Mother, close to the earth.
7)
These dear people, whom you will find very keen in the Lord, live simple efficient lives, being close to their natural state. You will not find one among them ashamed of their body or in trepidation because of aging, or even because her hips and breasts are not large enough for liking. I send you some of the pots made here for your shrines.
8)
They are also blessed to have leaders with spiritual vision and a natural inkling for the mysteries. We are treated well and our sisters travelling with me are in good health and most excellent humour.
9)
As you may know from previous letters, our travelling group is growing rapidly and we set up permanent houses along the way where the sick, elderly and disturbed may find rest. Only the younger sisters and a few strong brothers travel with the group. They go about healings every day, even teaching young and old women alike the art of crafting medicines and making fine cloths, and dyeing –just as our Lord instructed.
10)
Some sisters dried flowers and sweet barks which we send with the pots. Also a bitter herb that grows in these areas that is most excellent for bowel leeches. We shall also pack barks from India for bowel leeches and the sisters have instructions written in Greek.
11)
Bless and care for brother Annas, the bearer of this letter. You will certainly find him comely and well versed in the mysteries, and a healing hand beyond compare of what I have seen in a young man of his age. Also, he is well skilled as a scribe! We will sorely miss his skills when he joins you for a while. You will soon find him indispensable in your task but he can train a number of assistants for you.
12)
This task bestowed on us, of bishops of the regions is most distracting from doing that which comes naturally in the spirit. The Lord is with you and those you minister to, as He is a constant presence with me. I will go to Him soon for there is another calling I have to attend.
13)
I will depart for Kandahâr again at the next month and shall bid these areas farewell; my bones do not travel well anymore. Unless the Lord demands otherwise, I will not see you again before we reminisce in Heaven. The Lord remain in you. Blessings and Light to you.
14)
Here is the teaching of the principles the Lord taught in the Spirit while Brother Thomas and I watched over Him. Our Lord delivered this teaching in the Heavenly Halls of Great Teaching, called Purity and Clarity, addressing all who had escaped from the Realm of Desire and who would go there in open meditation. This teaching and others are preserved in that Heavenly Hall for eternity and all who would shall benefit by it in their due time.
15)
To His left and right and all around Him, devotees from all over the world, from all and every creed, listened with deep reverence and were captivated by His method of clear teaching. They wanted to hear the words that would save them and their loved ones from rebirth and ignorance.
16)
As you wrote me Brother Simon, "We do not yet grasp all the mysteries and we need the truth as we need salvation." I believe this teaching of our Lord will be of great consequence to the salvation of all once grasped, taught, and lived, just as Brother Thomas and I nourished our spirits by it.
17)
The Lord started the Teaching:
Every living thing comes from the One. Everything originates in the One. All that can be seen and that is not seen is created by the One. So it is that we know all is created by the One.
18)
Everything visible and invisible is caused by the One. From this we can see that all that exists has its origin in the One. Within the One reside all power, all virtue, and all motion. No being, whether created or uncreated can have any power, virtue or movement if not did the One gave of Itself to it.
19)
Because of this, Heaven and Earth are stable and nothing changes. Heaven has no need of support to stop it falling down. If it wasn't for the One, how could it stand? If the One was not, what would keep Heaven and Earth firm?
20)
This shows how the One has truly mysterious powers. No tent pole holds up Heaven yet Heaven cannot remain where it is by itself. It does so because of the One's power. Were we to see the tent pole supporting Heaven would we believe in the One's powers? In fact, I would, because it is the One at work. And what about the created beings in the Heavens? The One upholds all those worlds and their existence. And what about the uncreated beings on Earth and in the Heavens? The One’s powers are everywhere at the same time. Is it not written the One is beyond description, and if you can describe it, it cannot be the One? Your language cannot take hold of the One, and your souls cannot fathom It, nor begin to appreciate It.
21)
When the wind is still and the earth does not shake or fall, we can see nothing moving. Yet the One is at work.
22)
It is like an archer. We see the arrow fly and fall but cannot see the archer himself. Even though we cannot see the archer, the flying arrow tells us there must be one. It is the same with the One. Because we see Heaven and Earth stand secure and firm we know that the One exists.
23)
Because we see living creatures in Heaven and we see the Earth filled with any manner of countless miracles every moment of its life, generation after generation. We cannot see the One who holds up Heaven and Earth but we know that such a One must exist.
24)
An arrow falls to the ground once it has used up the force it was given by the archer. Likewise by seeing that Heaven and Earth remain stable and do not fall we know the power of the One is still at work in all life; creating every moment, even as we speak.
25)
Heaven and Earth exist because of the One. This is not the work of any other spirit.
26)
No one can see the One but there are two aspects that proceed from the One. These can be compared to having hands and feet: one on the right, one on the left; two up, two down, with no difference between them. That is what it is like with the two aspects. From the One the Two came but with nothing to differentiate it from the One like hands and feet.
27)
The One contains all. There is no second or third. Uncreated, unborn; it is impossible to see the One who holds up Heaven and Earth but we can see that the One feeds and sustains all life. As there is one master in the establishment, so there is one spirit in each body. More than one master in an establishment is not good. Likewise, each person only has one eternal spirit in his or her body. It is not possible to survive if one has two or three.
28)
So it is that there is One to sustain Heaven and Earth, not two or three. One to contain Heaven and Earth, invisible as the eternal spirit in the body. No human can see the spirit in the body though many would like to see it, but it can be perceived by that which it creates. Moreover, the One cannot be seen, but it can be otherwise sensed by that which it creates and upholds.
29)
From the One emanates the force of God sharing two aspects of the One –God the Father and God the Mother. God the Mother and God the Father are one in the One as the wind blowing through your window is one with the wind blowing through your village. God the Father is empowered by the One to uphold all spiritual things, created and uncreated, even as our Father the Great Holy Spirit in Heaven. Everything created and given birth to, whether it be seed, children, earth, water or thoughts carry with it the seed of the Father and is born from the womb of the Mother which is the Great Holy Wisdom, the Void; filled with emptiness and thus invisible.
30)
No thing that is or is not came to being without the dual action of the One’s forces of Father and Mother God. All things are empowered by these two forces and all things strive to balance these two forces in itself. All exist because of the tension between these two forces. This is the meaning of two aspects one root.
31)
Through the two aspects all things, all life, is interconnected to the One.
32)
Through the agents of Mother and Father God, the One itself is all-pervasive, even as your spirit is all pervasive throughout your body.
33)
All in all creation in Heaven is upheld by but One; who has no palace but all the universes and expansions of heavens and earths, seen and unseen, created and uncreated, and who is intangible.
34)
The One is not confined to one place, is not to be found in two or three places. Through the Mother and Father God the One is every where, between one moment and another in all places at once as if here and Persia or anywhere at the same time between Partia and Egypt. The being and actions of the One are everywhere, no beginning and no end.
35)
Creation is like this also -no beginning and no end –only a gentle pulse of God our Father and Mother breathing in and breathing out. This Power is without boundaries -arising from actionless action and from creationless creation -there being no stage one and stage two.
36)
God is the embodiment of originless origin, and non-substantial substance and the Creative Forces emanated by God embrace and exist within this principle.
37)
Therefore do not ask whether all that is, is also partaker of this wu wei, this beginningless beginning, this absence of sense, timeless in time. God the Father and God the Mother simply is, existing in wu wei, being in beinglessness and beyond touch. Existing in non-existence never extinguished into nonbeing. All that exists does so as the manifestation of the Beingness of the Mother and the Father. The Mother and the Father exist and moves in perpetuity. The Mother and the Father is uncreated, is the essence of all existence, and can never be emptied.
38)
From God the Mother and Father proceeds the Three Creative Forces which embodies all things under Heaven and Earth created and uncreated.
39)
Three Forces of Creation proceed from God our Father and Mother and never ceases to flow through all things seen and unseen. Neither are they exhausted but flow back into God our Father and Mother.
40)
These forces are not laws, winds, or gods but they move like that. These forces are not beings, ghosts, or demons but they move like that. These forces are not fire, water, or ether.
41)
Anyone that worships these forces is in deep ignorance.
42)
The Tree Forces are to God what mud and stones, metal and wood are to humanity. Humanity in its infant state creates with mud and rocks, wood and metal but God our Father and Mother create with the Three Forces.
43)
All things under Heaven and Earth are created with the Three Forces.
44)
Spirits and its likes are created with spirit matter. (Citta)
45)
Souls and its likes are created with soul matter. (Prana)
46)
Earth, wood, metal and rocks are created with earth matter. (Akasa)
47)
Therefore, fire, wind, breath, and souls are made from the same matter but ether, spirits, and angels are made from spirit matter.
48)
Most creatures under Heaven can see that the Mother and the Father is uncreated and is the essence of all existence and cannot be emptied, two aspects in all things, though some cannot; just as some can discern the spirit in the body and others cannot. Some have this understanding while others do not.
49)
Those who understand are those who can see the two aspects, the two seeds of being: the Father and the Mother in all.
50)
The human spirit and God the Mother and the Father come from one root.
51)
God the Mother and the Father create the human body from earth matter (akasa) elements, like dust matter, by which everything is created, and God creates for each body a soul from the subtle soul matter (prana), like light matter, by which all subtle forces are created; and the child of God, as befitting their royal status is dressed up with that wonderful coat and its splendorous jewels you call the fleshy body and the mind body.
52)
Such a spark of sacred spirit, being a child of God, will mature -learning to be perfect, likened unto the stature of gods.
53)
Yet, while imperfect, they create imperfection, causing accidents, good and bad spaces, helpful things and merciful things, bad things and unnecessary things, loving spaces and hateful things –therefore, take heed of your attitude since by your attitude and your thoughts you create, and each (creation) shall be accounted to you.
54)
God creates a body for our spirit, and God creates a breath of life as our soul so that we can be human beings. Therefore no gross matter -no body -no human; no subtle matter -no soul -no human; no spirit -no human. Likewise, the Godhead expresses Itself as a triune Godhead, and a human is expressed as a triune being.
55)
This is how we understand the saying; three forces one root.
56)
No body, no human being; no soul, no human being; no eternal spirit, no human being. Nothing to be seen under Heaven exists of itself. This is the meaning of two aspects-one root. The visible world is one aspect, the invisible another, the root is the same.
57)
There is no existence without the nonexistent unending Spirit. Everything that lives exists by the powers of the One. Untold numbers.
58)
The soul is made of prana, which is replenished by breath. Without breath, prana depletes and the soul ceases to exist.
59)
If the soul ceases to exist, the mind, being its chief agent, ceases to exist.
60)
Prana holds together, and link together the seven energy centres and the senses of the soul and through the mind nourish the spirit with experience. This is the meaning of the teaching; you are what you feed on.
61)
No prana -no senses, no prana -no mind, no prana –no soul, no soul –no human being.
62)
If the mind is disturbed the flow of prana is disturbed. If the flow of prana is disturbed the body is disturbed. If the flow of prana is disturbed the spirit is starved.
63)
Mind consist of gross matter and subtle matter; skull matter, seven major energy centres, five minor energy centres, five gross senses –all held together and linked together by the soul body which is made of prana.
64)
Without the spirit, the soul has no intelligence. Soul bodies survive but temporarily outside the body but are like mist which yield to nothingness.
65)
Only illumined ones keep the soul attached to the spirit for a while longer.
66)
Without the soul, the body has no intelligence. If a soul departs from the body, after three days the spirit already moves in the universes beyond. Once prana departs from the body, the body returns to nourish the world, whether by feeding animals, plants or by fire.
67)
“The prana which is in all things unseen is my lifeblood,” says the Lord, “and the akasa which is in all things seen is my body,” therefore teaches the Lord of the Great Mystery, “Eat, this is my body, drink, this is my blood.” Moreover, did not my Lord and my God say to you, “Split a piece of wood and you will find me there?” The Lord is one with the forces of the One, the Magnificent Way, and He is working within that all present power and virtue for our sakes. In addition, God ordained thus that we too should share in the same blood and the same body as we are all from the same household. Take care therefore how you live, transform your minds, for whatever thoughts you make, and whatever motivation you hold, nothing is secret and everyone shall eat of which you produced –and each will be accounted to you.
68)
“Master, what is that which the spirit remembers after the soul has diminished and ceased?”
”Love and want of love is keenly remembered. Memories, not of the particular things it loved, but the spirit experiences of that love are remembered. So many loves, so rich a life.
69)
Love for God and Its manifestations is measured by one’s love for kinfolk, creatures and lovers, which transform as love for self –which in essence is God.
70)
Everything learned, everything transformed into wisdom, is acquired through love. Embrace life with your entire being and you shall be victorious.
71)
As the world is our community, every spirit in the community is our neighbour, and as the unlovable in a community need our love more than the lovable, we know our dharma.
72)
The Lord gave us a command to, “Love God with your entire being and your neighbour as yourself.” Start out therefore, friends, with the vow to shun the nature of the fly and embrace the nature of the bee. Seek out sweet things in other persons and make honey of it-do not be the fly.”
73)
“Master, how is the male different from the female?”
”The differences are in the gross and subtle bodies which the unending spirit inhabits at that particular moment.”
74)
“Master, is there a male unending spirit and a female unending spirit?”
”Each spirit is a child of God the Father and the Mother, and likewise has the seed of both the male and the female forces. However, how these mature is the domain of each spirit. It is the task of every child -the two must become one. Too much of anything is not good. Too little of anything is not good. Balance is good.
75)
To find the balance between good and not good is the delicate task of humans. Animals do not have this task. Humans have this task because their destiny as spirits is the highest of all callings in creation.
76)
The body is likened unto a garment of the spirit, a biological vehicle for the soul, taken up afresh at birth, and discarded at death.
77)
Devotees who embrace both the male and the female within conquer more in one lifetime than in ten of fixed gender.
78)
Sensuality is fluid. Advanced devotees practice life not from one gender’s point of view but from all three -male, female, and neutral.”
79)
“Master, how is the slave different from the free?”
”Slave and free, high and low, rich and poor, all these things are not of God’s design but are allowed as the expression of free will -these things are of human creation. For humans to learn from all experiences they cause, to know the good and bad of their works, the Law of Cause and Effect determines that everyone shall attend these. At one time an unending spirit is placed in opportunity to be a ruler to do the best it can in such a life; another spirit is placed in opportunity to be a slave to experience such a state –to each its own according to their deserved karmic needs. Yet, as one born as the son of a priest and another the daughter of a slave –each make decisions along the way as opportunities pass by; each according to its own deserved merits. Who are you to judge?
80)
High caste or low, each according to its own merit, but which is the better? Judge by the standards of the world the one is better; judged by the standards of Heaven each is good, as each is according to that spirit’s merits.
81)
Is it not true that the higher spirits were chosen as disciples, and that one was a slave prostitute, others were fishermen, and not one was a royal person or a rich merchant? Which is better, the high or the low?
82)
Can one change their station in life? Once there is no more need to inhabit a space, opportunity to move to a more profitable space comes about –will you take it?.
83)
Treat everyone as you would like to be treated yourself because you may at any time be speaking to one who was your mother, father, or lover in a previous body-period. On the other hand, you may be speaking to your future governor or your future brother or sister, or an angel or a saint or the Lord Himself.
84)
Do not be fooled. Whoever says the male is stronger than the female is foolish and weak because they have not paid notice to the reality of the nature of things.
85)
However, if a society fears the power of the male and institute devices to check that power, how disastrous the future of such a society?
86)
How would our universes be if the aspects of God the Father was checked and only the moon, the night, the void, the soul, the moist and nurturing of God our Mother was favoured—surely there would be no light, no new life, no spirit and all the universes should collapse back into the One immediately.
87)
We do not have only God the Father because without the Mother surely there would be no nurturing, no darkness, no moistness, no soul, and all things seen and unseen would collapse.
88)
However, if a society fears the powers of the female and institutes devices to keep that in check, how foolish and short sighted, how disastrous the future of such a society.
89)
Every human being must embrace the female and the male within, search its extremes, and set its balances.
90)
Those of you with eyes to see know that there is not one bodhisattva, ahrat, guru, sage or saint who is either male or female. Luminaries have long already conquered the divisions and the two have become one in them. Every household needs a male for male things and a female for female things. If there were another way God, our Father and Mother would not bring males and females together to raise children of the One and communities of devotees. This is the way of Heaven and Earth—the way of the male and the female forces together as one.
91)
“Master, which comes first, the soul or the body?”
“I will tell you a story.
Before the first human was, all (spirits) were atman from the One Atman, innocent of much knowledge as angel beings. One of these, curious about its allotted work as a gardener in creation, asked God to know more. And God granted its wish, and from the Mother added to it jiva (soul) by which to enquire about things. From that moment on the atman became a dual being atman and jiva, and the two were as one. Together they roamed creation, tended the gardens, and acquired knowledge of creation. Complete in its wandering this being, I call Wu-man, because it was perfect in balance of the sacred Principle of Wu-Wei. Then, one day, having acquired some wisdom, the wuman looked into the void and discovered it can sense creatures’ thoughts and these thoughts perplexed wuman. Wuman enquired of God about this and God explained that those creatures, the plants, rocks, and animals had bodies through which they can sense things and those senses are the thoughts the wuman sensed. The wuman became curious to also have a body, to experience the senses and acquire more knowledge of creation. God explained to wuman that it would be a very severe test and a troublesome path for the wuman to take because it would mean the wuman shall acquire much knowledge and wisdom, which will increase the wuman’s powers, even to the point where the wuman shall start creating its own environment seen and unseen. The wuman considered that for some time and returned to God yet another time to request again to experience that path.
92)
Thereupon God explained another. That the path the wuman desires to know is sometimes troublesome and confusing because to go down that path the wuman would have to learn the knowledge of good and bad, something the wuman has not encountered before. However, the wuman could not let go of its curiosity and persisted in its request. Upon that, God explained the most difficult of tests the wuman would face, looking to see if the child would change its mind. The Principle of Free Will was thus put to the wuman as a condition, and if the child were to go down that path, it would have to learn to live within that principle and its consequences. The child of God listened carefully but became more curious and determined to take that path. Moreover, God knew that the wuman’s course was decided by its curiosity and that other children would soon follow once they see how it is done.
93)
And God made the wuman two, and made two bodies, male and female bodies, and planted each spirit and its soul into each body and named them after their essence, Atman and Jiva, God named them to remind them who they are as they roamed in the land of forgetfulness. And they roamed the gardens, sensing creation and gaining in knowledge of creation.
94)
Soon others followed because they could see how the wuman’s curiosity was fulfilled and they desired it -and that continues even today.
95)
And for each child a soul is attached and in its turn it is attached to a body. Therefore, seek the pattern of your original goodness which God created for you before you were born the first time, for that is your original dharma, unchanged by your actions and thoughts, untainted by your sins, and build on solid foundations.”
96)
“Here is the Teaching of the Great Compassion we speak of:
Because of the Law of Great Compassion God makes the human soul, which remembers all things, disappear after each period in the body. Only that knowledge which the soul gathered, which is made into wisdom by the spirit, is added to the character of the spirit. Why is this, you should ask?
97)
The Law of Great Compassion releases us from memories of past times in the body because it is a terrible load that no human can carry. Advances in character help the human adjust to new periods in the body, new challenges and facing new tests, but all knowledge of past periods in the body, whether as male or female, slave or free, murderer or saint, soldier or noble person; and all acts of unspeakable cruelty, and goodness, neglect or slight, love or hate, things of great shame, blame, of atrocities of even a few good deeds and thoughts –all are added to the Heavenly records as the soul disappears back into the breath of God -but the spirit shall not bear the memories, but the wisdom gained.
98)
The character of the spirit is who sages say a person truly is; the body and station in life is who the ignorant say the person truly is - but know this, before God the Father and Mother all children are equal in value.
99)
Because of their advances in wisdom, children gain mostly good character. They mastered skills to begin to know the difference between good and bad –the Great Lesson. Some however languish in sense gratification and seem to forget, or put to the back the True knowledge of its origin and duty (dharma). These spirits can turn any period in the body, and anywhere under heaven into a festival of lust, greed, power games, and debauchery and they advance but little if at all, during a period in the body. Many of these spirits pretend to forget why they exist, and it seems as if they purposefully spend their powers and wisdom, and soil their wondrous bodies and magnificent souls in a life of inferior purpose to miss the mark of human purpose.
100)
Like the archer who purposefully aims to miss the mark these spirits are called traitors because they set out to go against their good nature; turning away, forgetting in lust for sense gratification and power, turning against their nature, purpose and destiny.
101)
As a child matures, it acquires skills in manipulating the forces of Heaven and Earth, and the less intelligent of them abuse their skills, denying the natural gravitation of a departed spirit to the Heavens, for a rest and its day of judgement.
102)
Such are those children’s character that should you meet them on the way to the Heavens they will harass you, mock you for your lacklustre existence and be determined to persuade you to linger with them –but if the Lord cannot persuade them to remember and stop their unprofitable workings how can you?
103)
The presence of the forgetful spirits in the realm between Heaven and Earth is a source of testing for many. They are present only in spirit form, for they do not have bodies or souls. They have no soul to remember their past period in the body, or the languages they once spoke. They appear dim-witted and frivolous, and desire only to experience senses through others. Some are crafty and know many means to deceive. Stand firm against them, be aware, do not fear them but treat them as you would naughty children, which they are, and do not allow them to ruin your valuable moment in the body. Do not fret for their peace and future, for many saints empowered by our Lord who hears the cries of the world, continually usher them into their natural gravity to the Heavens, to be examined and nurtured for a due time.
104)
Humanity is understood by many as dwelling between Heaven and Earth. Yet humanity is restless -yes, the world is a restless place. Trying to find security in this world is like looking for calm waters, but where can such calm waters be found if humanity moves between Heaven and Earth?
105)
That restlessness is the Law of Great Compassion at work. Once the Light illuminates the Way and casts its blessings on the path, restlessness withdraws for its due time. You are at constant unease, searching day and night, always discontent, because of the Law of Great Compassion.
106)
Even spirits that enveloped themselves in layers of veils, that cannot see the Light or hear the Truth because of their ignorance –even to them, at some time or another the glorious restlessness will find and animate them to seek and wander.
107)
If not for this unease, what then would help you remember your inheritance and your dharma? Does a child engrossed in play remember to wash her hands, wipe his nose, or come in to eat and rest? Can you pull a bull off a cow? Humanity is a busy state and if not for that longing, that restlessness, there would be no advances.
108)
That is why you know to search and you shall find, find and you shall be disturbed, and in time, identifying the restlessness as Great Compassion, you set foot on the Path of Light and taste the sweet, calm waters your spirit thirsted for so many ages –“ah, ambrosial soma, intoxicate me!”, you shall sing with sages.
109)
Our Lord spoke these words in Gilgit:
“Everything that exists follows the True Law, not because everything that exists is so learned, good, and moral but because everything that exist, exist in its natural state.
110)
Although we cannot speak of It we know there is no other way but for the Tao to exist in Its natural state, emanating our universes; God the Father who exists in His natural state, and God the Mother who exist in Her natural state, as it is with Heaven and Earth.
111)
Is there another perfect state for Heaven and Earth to be, other than its natural state? Likewise I am the Lord who hears the cries of the world because I exist in my natural state and you are receiving this teaching from me because you are moving closer, sometimes only for moments, to your natural state. Why can I assume any manifestation of my will? Because I exist in my natural state which is in harmony with the Supreme Creator, the One who orders the universes, the One who brings to life and brings to death not by Its actions but by the power of Its Commands at the foundation of the universes.
112)
However, unlike all else in creation the children of God have not left their natural state untainted and therefore exist in ignorance and unnatural limitations. Only a few have gain illumination and eternal life in the kingdom of God.
113)
“Lord, why is it good for a human being to remember its natural state if that is the departure point when we are as just-born babes with no intelligence?”
114)
The Lord answered, “In our natural state, we are like angels, innocent and void of knowledge of good and bad. Our natural state is the original goodness in which we were made, when our furrows were laid out, our foundations were carved, and our courses were mapped, that was our state according to the Divine Plan.
115)
It is not to return to that unprocessed state of simplicity that we talk about, because that is not possible for spirits once they set foot on The Way. How shall a woman of many husbands, having birthed multiple children, regain her virginity?
116)
Rather, we talk about remembering the original foundations, which course were set by God, and build upon those which lie buried under the ruins within you. Transform yourselves, (remake your minds) and build on the Divine Plan which is your inheritance - work from those corner stones rather than the new plans you made from your own designs and the designs of your parents. Your own designs are afflicted by errors of an immature and greedy society, by crafty priests or a juvenile understanding of reality. Your own designs are experimental and are not proven for eternity. You do not know how high the palace of yours should be built or how many rooms are required in the end — yet you design plans and form your mind accordingly. Therefore, I say to you, return to your original goodness, and build on that—and you will set foot on The Way.
117)
In our natural state, we move with the True Law, and moving with the True Law we gravitate toward our natural state.
118)
If there is a True Law, there is a false law; anyone with ears to hear will know that. How do we know which is the True Law and which the false? Study everything that exist and follow them to the Gates of the Law where understanding and illumination awaits you.
119)
Where is the Gates of the Law? These lie within, where the source of all is revealed and proofed.
120)
It is said that this teaching is secret, veiled by mystery, and reserved for sages and enlightened saints but I say to you it is not so. Every kind of person can find what is just below the surface, buried deeper than our eyes. We only need to look, to train our eyes to see in their natural state. Whoever has eyes to see, or a soul to sense, can reach there, just below the surface. This teaching is secret and veiled only to those who are wilfully blind and purposefully waylaid.
121)
The truth is like looking at the reflection of the moon in water. If the water is disturbed, you cannot see it clearly. It is like burning straw in a fire. If the straw is soaked in tears of desires, the fire cannot burn brightly and clouds the room with smoke. Such unclear thinking and murky attitude hide the truth of spiritual life.
122)
A busy person stepping through a stream with his load churns the waters up and she does not even catch a glimpse of the reflection of the moon as she hurries by. Spiritual life dampened like this is likened to the busy persons of religion and commerce who have so much on their minds their waters are not stilled.
123)
Those souls come apart with self-glorification, idolatry, seeking social position, or greed, anger, obsession, or unforgiving thoughts. They burn wet straw and muddy all the waters because hurry about seeking self-glorification and temporary rewards; and through the clouds of smoke and muddy waters the reflection of Truth buried underneath the surface of the water or inside the smoke, and pass them buy.
124)
So too is it with those with needs, greeds and wants; if they should hear this Teaching as it is said here, or hear it from another, understanding will not come to them and they will discard it as nonsense because they cannot see just beneath the surface.”
125)
Dear Brother Simon, if anyone wants to follow the Way of Triumph they must clear their minds, and set aside all wanting and doing.
126)
To be pure and still means to be open to purity and stillness. As a result, one’s soul can sense the truth, and should one have the courage to accept the truth; one’s spirit is thereby nourished forever.
127)
Still waters and clear fires means the light can shine revealing the workings of the Law of Cause and Effect, and its interaction with Dharma, understanding of which leads to the place of Peace, Happiness, and Prosperity.
128)
Our Lord said, “For your sake I carry myself in strangeness, and cast my message out in words and tongues that reach the four directions and all corners of all your universes. I am everywhere in your world, yet you do not know who I am. I am truly in my words, yet you do not know what I signify. I am with you in the simplest of teaching, yet you seek it in complicated institutions. You have clouded my words and my presence with you in rituals and covers of all sorts. If a person has a made-up name, no one really knows who that person is.
129)
My teaching becomes irrelevant to those trying to know and to see its meaning when they are looking through veils and clouds of smoke. People struggle to figure it all out. Why is this? They have clouded simple teaching with layers of impenetrable cloths, colours of smoke and magical truth-seeking language that means so many things every charlatan is drawn to be the master thereof.
130)
I say the Teaching plainly yet you rather believe the one speaking in gabble, falling down and frothing at the mouth – he you take as your guide, entrusting your life to him. I say the Teaching plainly, yet you prefer to seek its meaning in gilded temples and richly robed priests but did I ever robe myself as such, or any of my Bodhisattvas teach in a gilded temple?
131)
Was I born in a palace, raised in lavish temples, and do I travel with gilded chariots? Why do you seek me in places and conditions where I never spend a night, yet you shun the places where I live.
132)
This struggle to understand creates the desire to do something additional. Doing creates movement in the waters of the mind, which results in anxiety -then it is impossible to find Rest and Contentment. This is why I teach the two principles: no wanting, and doing without doing.
133)
It stops you thinking about things that disturb you. Then you can enter into the source of pure empty being.
134)
Detach yourself from what disturbs and distracts you, and be as pure as one who breathes in purity and emptiness. This state is the gateway to enlightenment. It is the Way to Peace and Happiness."
135)
Yet, for those of the multitudes who cannot still their inner lakes and clear their fires, I am also teaching them through my bodhisattvas. Seek them not in places where I do not spend a night, seek them not in rich robes and complicated institutions, and seek them not among the conceited, but when your teacher appears, serve completely and become a disciple and through them I still your waters and lead you to the Gates of the Law.
136)
And in the time of turmoil the holy city was threatened by the western king and the people were exceedingly concerned for their safety. However, word came that the Lord was coming down from the mountains and he had spoken to the people of the Gilgit and Hunza, and gave word He is coming to his city. And a great multitude ran to meet Him along the way and the women prepared a festival. Not more than eight miles they went on the road when they discovered the Lord and his following at the turn, sitting on the riverbank. And everyone began to be gathered below him. And they wailed for comfort, and beseeched the Lord to protect them and give reassurance of His intentions toward them- because the Teacher Thomas had passed already and they were in fear of the western kings.
137)
And the Lord said these words to them, “Fear not for the kingdom, or for your safety, for I am at this moment ministering to the king and his brothers and their wives. This kingdom will be spared for yet another era, for its purpose is not served yet. Go, and attend to your households and your tasks, and keep your faith so as not to open doors that tempt the unnecessary.”
138)
And the multitude praised the Lord, and many left that very moment singing praises to the sages and making heart sacrifices. But a group of men came forward and enquired entreated the Lord, saying, “Great Sir, we beg you to forgive us our insolence but for the sake of our hearts and for explaining to our wives, please tell us simple souls how it is; You say you are at this very moment ministering to the king and his brothers and their wives, but, O Master, you are here in front of us in your city?”
139)
The Lord took pity on them and said, “You have said well and your keen minds work for you most of the time but this time, it proves a burden to you. I shall tell you now what those who left singing and praising knows in their spirits even though their souls did not enquire of it. Although, even though I tell you in few words a great miracle, much more than you can grasp, many of you will not believe and will struggle; so take care not to lose yourself in it”
140)
Moreover, the Lord raised Himself up and stretched out his hands to them, and they looked at His hands, but He became as if a cloud, was lifted up and vanished before their eyes. And they fell down upon their faces, and many bowed down and cried in fear, “Lord Meghavahana!”
141)
But a voice came down to them and the Lord spoke to each in his own soul saying,
“I can be found throughout Heaven and Earth. I am the Way to the Realm of Spirits;
I can be seen among the people.
I can embody forms beyond knowledge.
I keep everyone regardless of their state.
I have come to help those in ignorance and restlessness.
This has never been seen before in Heaven or on Earth.
I am the Lord who hears all the woes of the world.
I am moved by the Great Compassion of God our Mother and;
I am empowered to reach all people by the Great Movement of God our Father in Heaven.
My Way embodies the lotus, like you, rooted in humility, nourished by mud, in effort, rising for the light through muddy waters to break through and bloom the true quintessence in the daylight of God where my seed is formed to propagate the Truth, and my essence is in that purest and most perfect of lilies and everywhere you look.
From a single tear of compassion for the suffering of the innocent, the One makes all this possible to you.
142)
Whatever you may need to be saved from rebirth and future pain you will find in me. As soon as you are prepared, your due teaching will appear to you. When you are in trepidation, your mind set on me, you will find consolation here and hereafter, we shall travel side by side.
Go, therefore, and be a source of comfort and mercy to every living creature for I shall not depart from this earth until each one has received their rightful inheritance according to the Laws of Heaven.”
143)
And everyone but the Lord’s bodhisattvas and close devotees rushed from that place and covered their heads and cried for they had seen a form of the Lord that was too potent for their hearts, and all of Kashmir came to know what transpired that day.
144)
When the Lord resided in the old city, at the ancient temple, he taught these lessons,
“This teaching of pure effortless emptiness has never been known by those who cloud their minds with desire.
145)
Those who act piously soon achieve a name but upholding an appearance of piousness makes people cloudy and busy.
146)
Driven by ambitions to either increase or uphold, to hold fast, or to drink more of its nectar, these are held in high esteem by others but are not recognised in heaven, nor would they recognise heaven.
147)
Inflated and defined by what they do and own, and not by whom they really are, these busy ones act as if to flatter God with their prayers of praise, and offerings, all the while not knowing that they made themselves a hollow idol that shares their need for status, fame and praise and gifts. People like this do not worship God but themselves.
148)
The All-Knowing Essence speaks through me, and what it says is this:
Devotees who are true to themselves and do not act piously and do not seek a name, trust in their own heart's guidance.
Such can go beyond wanting, and trust in direct spiritual communication.
Not too proud to sit at the feet of my bodhisattvas, they acquire the mysteries.
Understanding what is true; they know that this is the way to Peace and Happiness.”
149)
“Lovers of the Way you should know this:
I sense Reality because I look below the surface.
I touch Reality because I feel the essence of things.
I see Reality because I am not distracted by form.
I hear Reality because I am not distracted by sounds.
I smell Reality because I am not distracted by scents.
I taste Reality because I am not distracted by flavours.
I embody Reality because I can sense it all in my body.
My heart is reality because I embrace it in my mind.
150)
I sense the Law because I sense the essence of all things.
I touch the Law because I know how to feel subtle energy.
I see the Law because I know how to ignore appearances.
I hear the Law because I listen beyond sounds.
I smell the Law because I know how to seek the essence of all scents.
I taste the Law because I reach beyond flavours.
I embody the Law because I can sense it in my body.
My heart is the Law because I can embrace it all in my mind.
151)
Master this principle, and you will exist in sensual rapture and holy ecstasy. Embracing all things, sensing God in everything, discovering depths of holy ecstasy even in the mundane, how much more when energies conjoin.
152)
These eight principles of sacred sensuality lead to the highest awakening: through the light of this teaching, everyone can be saved.
153)
This Teaching existed in Heaven from the beginning, and it brings great blessing as well as good fortune.
154)
It brings fortune for everyone as great as the sheerest mountain, and there is nothing to compare with it.
155)
However, take heed of its dangers, for the uninitiated, without guidance of my bodhisattvas, surely will burn in the fires of the passions, and lose what little advance they had made.
156)
O Gather all you good people, worship and sing!
The Light will come and enlighten you; you will discover the all-embracing knowing, the mystery will lead you to Peace and Happiness.
157)
By this, you shall transcend rebirth, it is a place of hard to believe blessing beyond all conceivable imagining. And it is for everyone.”
158)
Then everyone got to their feet, bowed, and sang:
"All Praise to the Limitless One, Great is the Supreme Highest One. You teach us the Triumphant Law as it is in its depth and mystery, beyond imagining. And though I don't pretend to understand I will go on studying until the end.”
159)
Dearest communities of Jerusalem, and all sister communities beyond, know this today: I, who love the Lord, who was saved by Him from many deadly trials even in India, Gilgit, and Syria and in Egypt. I, whom many call on to teach them, I study this myself -yet there's no way to prove it because you do not see me reading the Teaching night and day, and you do not see me doing worship in the temples every day; how can it be that I am truly studying it? Can anyone witness to say I am studying it? Why is it like this? Because it cannot be proved.
160)
How can you define what is beyond definition? How can you define my love for the Lord? Is my love erotic, as some have said, or is my love familial, as others have said, or is my love pious and pretentious as some women have scandalised? Or, is my love for the Lord of the same nature as His love for me, which is the same love He holds for everyone?
161)
How can we prove our love if we cannot define it? In proof, our minds seek a justice, a measure, according to our own abilities. Proof changes from person to person. There is no way to prove the Teaching of the Lord is true, only in the eating and digesting thereof will the proof be made manifest in you. There is no way to prove the student of sacred sensuality is a true devotee, only in associating with such a person can the energies be made manifest to you. Therefore, heed the Lord’s teaching and withhold from practicing this teaching unless at the feet of a master. Charlatans are among us, more plentiful and crafty than one can imagine.
162)
By the powers of the forces of God, the Lord is ever present in all things. Even in Heaven He is worshipped by gods as the omnipresent Lord who hears the pleas of the world. As the Lord Himself said to many, “Split a piece of wood and I am there”, and “Do not seek me in buildings of stone for I am everywhere”.
163)
How then do you presume to hide your doings from God our Father and Mother? Can you undress without shame before God? Do you presume God cannot see you when you put out the lamp? Do not think our Mother and Father is not present when you lie with your lover, feed your children, or do business in the market.
164)
Our Father and Mother in Heaven made for us bodies and souls to practice all things and through that learn to be perfect. How can we presume to eat without tasting God, drink without being filled by God, touch without touching God, smell without sensing God, hear without being in awe of God, see without being amazed, make thoughts without knowing it is the forces of God that animate our thinking, sing without signing with God, love without loving God, or conjoin in sensual communion with our lovers without celebrating God?
165)
Can we learn to hear without getting distracted by what we heard, so to hear with our entire being; see without getting distracted by what we see, so to see with our entire being; smell without getting distracted by the flavour, so to smell with our entire being; feel without getting distracted by what we feel, so to feel with our entire being; think without getting distracted by our thoughts so, to think with our entire being; sense without getting distracted by what we sense, so to sense with our entire being; love without getting distracted by what we love, so to love with our entire being? This is the Way to Happiness and Oneness in being.
166)
I will tell you a story:
Hoping to get orders for more of his best pots an expert potter, renowned throughout the world for his craft, made two identical pots with care and expertise, and gave them to a rich merchant to examine. One pot, knowing its maker made it strong and resilient was proud of being a pot from the master’s expert hands confidently existed to be the best pot it can be. Whatever the merchant loaded into it, he was amazed at how well it could take the load, how well it was made, and how good it looked on the shelf. Being in awe of its design it experienced how water made it swell up and seal, how well it fit into the hands of those carrying it, how well it stacked on a shelf, and how different loads reacted differently with it -the pot was confidant the potter made it well enough to fulfill the required tasks. In fact, the pot was proud of being the pot it was. The pot withstood every test the merchant could bring to it, and the merchant was well pleased.
167)
The other pot however was full of self-importance and arrogance. It was critical of its maker, hiding itself behind other pots on the shelf because it did not like its unpainted exterior. It envied the colourful pots with red and yellow patterns and ornate handles attached to them and wanted to be like them. Often disgusted by the material the merchant put in it, the pot shirked at the fluids, withdrew from the rough or dirty hands of the workers, cried when it was filled with dirt and sobbed because it would rather be a different pot in a different setting. That pot tried its best to be a different pot and to be unaware of its load, and bewailed the fact that the potter did not fashion it this way or that way -and the merchant rejected the useless pot.
168)
The potter was perplexed because each pot was made well, with the same love and skill and the same material. However, realising that his pots each had the ability to hold its own attitude, the potter resigned himself to the knowledge that one pot may choose a good attitude and another be useless.
169)
Know therefore that the pot cannot fathom the potter, and it is not the calling or function of the pot to do so. The pot is called to be the best pot it can be -not to be something it was not fashioned to be. Know too that the pot cannot hide itself or its functions from the potter, and whether made as a cooking pot, a water pail, a wine pitcher or a jewellery box, the only Real difference between pots is in their attitude.
170)
Therefore rid yourself of your clothes and walk naked into the bazaar and declare to the world, ‘look, here I am, see who I am, and I am proud of my maker and see for yourself I take good care of my body and my soul. What you see here is who I am and whatever this world can bring as a test I am confidant I will do well with it.’
171)
Anyone who is like the conceited pot will be self-conscious and be rejected. They try to be something they are not and they confound themselves trying to deceive the Potter, but they lie only to themselves for the Potter knows their very essence and has no other use for a useless pot than to grind it up.
172)
Our Lord gave this Teaching to Buddhas and bodhisattvas to take to their loved ones. This I am not writing you from memory but reading it from the Halls of Teaching where it is stored forever. This is what He said:
173)
“No wanting, no doing, no piousness, and no truth. These are the Four Essential Laws.
174)
They cannot teach you in themselves but follow them and you will be free from trying to sort out what to believe.
175)
Feel compassion, and be compassionate over and again without trying to show it off to anyone.
176)
Everyone will be freed this way and this is called the Way to Peace and Happiness."
177)
Brother Thomas asked the Lord, “My Lord, you said that no wanting, no doing, no piousness, and no truth are the Four Laws which are called the Way to Peace and Happiness. But if there is no existence, if we see only a false and conditioned existence, how can there be true happiness that is not itself false and conditioned?”
178)
The Lord replied, “True Peace and Happiness like this can only exist where nothing else exists. All of creation is conditioned and a time, place, and nature are set for it and are as fleeting as moments of clarity, happiness, or sadness.
179)
True essential existence lies just underneath the surface. Look to that to see the real nature of everything. What holds all things? Is it not the eternal Life Force moving in all the Forces of Creation, through all and without which there is no existence?
180)
All creation except for spirits are thus conditioned unless they are temporarily in the body or suspended in different states of being.
181)
Think. Imagine a distant great mountain surrounded by forests, fertile valleys, ample of places of shelter and rest; animals of all kinds are naturally drawn to it. There they exist without care even though they do not comprehend the workings of their world and sense only the false fleeting reality.
182)
Or imagine a great ocean which is vast and fathomless; you don't have to worry how its creatures will survive; they gravitate there because of their keen senses, and find all they need, living without a care even though they comprehend not the workings of fertile oceans, and sense only the fleeting reality thereof.
183)
But what sustains the temporal reality those temporal beings sense? True Reality underlies their paradise and even though they do not understand the workings of true Reality, they found peace and happiness?
184)
And you, what do you do? You gravitate naturally to these teachings, and through them, you will come to live in Peace and Happiness.
185)
Animals practice true faith and live by these laws so they are already in that realm, and so you will come to be in a place where nothing else exists, or is needed, even though you do not yet understand the true workings of that which lie beyond."
186)
And everyone said "Amen!"
187)
Then He spoke to the assembled crowd and said, "This Teaching is profound and unimaginable. All the gods and gurus agree on this, and acknowledge this Way is the essence of connection and return.
188)
To move you need light to see by -this teaching provides it just as the sun slants out, so you can see what is ahead of you.”
189)
Now, receive more light on the Way, what are the Four Essential Laws of the Dharma?
190)
If your heart is obsessed or overloaded with something, it manifests in all kinds of distorted ways. Distorted thoughts are the root of negative behaviour. It is like a plant - if the roots, however deep, are damaged, poisoned, or set in poor soil, its condition comes out on its leaves and affects its growth and its fruits.
191)
Likewise, with people, if there is wanting it will come out in your body and everything you do. All the centres (chakras) become clouded, losing their brightness and distort your triune being. The Way is fertile soil but one’s free will can cloud even that.
192)
Many desires that afflict a person come from roots set in poor traditions but other desires are made manifest by inadequate souls. The spirit desires naught, unless the soul influences it to do so.
193)
Desires to do good cloud your reflection and must be stamped out along with desires to cause any harm, or own any thing.
194)
Desires to have, want, do, give, take, make, change or own, cloud one’s centres and cause stirring of the waters that cloud our reflection. When this happens, it is better to do nothing.
195)
What do you need: for the body –breath, bread, water, and shelter; for the soul –sense experiences; for the spirit –attentiveness to your true nature. Beyond these things if you have more, know that to be a test to you -will you lose yourself in it or Be, in spite of it. If you receive gifts and talents, know that to be a test to you –will you lose yourself in it, or will you do the right things and maintain the right attitude? Therefore we say, blessed are the poor and woe to the rich.
196)
Therefore want nothing for whatever you need you have, yet want all things with your entire being. What this saying means is to be content with breath, water, bread, experiences and meditation but be alert to receive all things, yet remain true.
197)
Can you remain true if you received the beauty, peace, and perfection of the water lily (lotus) or will you lose yourself in pride, possessiveness, self-importance, and ignorance –starting to think that your beauty is you, that you cause such splendour, forgetting that your true roots are in the humility of the mud? Therefore, want nothing with your entire being, yet want all good things to come to all creation with all your might and resolve –let those who have ears hear.
198)
Actions and consequences resulting from desires hardly ever cause any good, and even if by accident it should, there will be casualties in the wake which you will account for.
199)
To know how to deal with desires, condition your mind to work in humility, simplicity, and compassion. You are not a slave in the eternal spiritual kingdom of Reality, but a freeperson. In Reality, you are not the child of a drunkard or a prostitute but a child of the One Power, the Ultimate Force, the King of Kings. Therefore, conduct your being as a royal spirit in humility, simplicity, and compassion.
This is the Law of No Desire. Go, therefore and walk the way of no desire.
200)
Do not put on a mask and pretend to be what you are not. Be natural and do not run after fantasies and illusions!
201)
It is as if you are flowing along the broad river toward the Divine Sea. The wind drives you this way and that, the current takes you where it will, yet you have the innate skill to navigate the river with ease –a slight shift of your weight, a little tilt of the nose. However, you have no control because all the time you are scared of drowning so there is no rest, you splatter, and make movements. In fact, there is no peace at all!
202)
Likewise with people, the little effort needed to hold a direction is abandoned and there is simply action and reaction and the direction is lost and you are exhausted.
203)
The gods do not put obstacles or remove obstacles, give blessings or remove blessings, make the sun shine or remove the sunshine, give loved ones or remove loved ones, install emperors or remove emperors—the gods provide only limitless opportunity to all people of all lands. Therefore, simulate the gods and be natural, do not interfere by doing things –this will cloud your reflection and make you forget to be natural.
204)
Provide opportunity to your children, your children’s children, and every one you meet. Gods should do, because gods know what to do. Can you provide opportunity in such a way as not to influence a decision? Return to your natural goodness and regard the natural flow in study and you will neither exert force nor suffer from force.
205)
Are you the master of your own domain? Do you shape your presence and your future? Why then did you choose to be born at this difficult time in this impossible place of hardship? Why then are you not the son or daughter of a very rich, wise, and gentle man?
206)
Why then do you allow sickness, old age, distortions, imperfections, and disturbances in your society? Can you prevent accidents, diseases, and withstand thieves and robbers, heartbreak and uncomeliness?
207)
Take some time to watch how the water rolls onto the rocks at the seashore or on the riverbank. See how calm and easy the water goes about its business of no action. See how serene and peaceful water nourishes the riverbanks and nourishes clouds of life, all the while giving as it gently goes about its natural business. Pure action seems like no action.
208)
Lift up your eyes child and consider the valley of the river, consider the mountains by the seashore and come to understand that you existed before all these and you will exist forever after all of these are depleted and gone.
209)
Who carved the valley? Who made the valley fertile and deep, and who made the seashore? Surely child, it is the calm nourishing water that carved and crushed those valleys, all the while in peaceful no-doing.
210)
Count the sea sand and the pebbles in the riverbed. Who carved the rocks to make the sand? Surely child, it is the calm nourishing water that carved and crushed those valleys, all the while in peaceful no doing.
211)
Which has more power, the angry man with the hammer or the calm waters engaged in no-doing?
212)
By returning to your natural state you will practice no-doing because all actions will be spontaneous, natural, and flow from the heart –this is no-doing.
213)
When first you came into the world what great task were you called to do? To move a mountain? Redirect a river? All you are called to do is to be where you were placed, and move from there according to your dharma –caring for your body, your soul and remaining attentive to your spiritual quest.
214)
You are but a particle in the universes and you exist even in universes that you cannot see or fathom, even at this time. Therefore, do not think your doings can change the universes. Do your duty; navigate the flow within the Flow. To do nothing for your spirit is to waste a life, to live a life for the sake of things and recognition is to waste a life –to murder someone, is to waste a life.
215)
Do nothing, yet do with all your might.
216)
To know how to deal with actions, condition your mind in humility, simplicity, and compassion. You are not a slave in the eternal spiritual kingdom of Reality, but a freeperson. In Reality you are not the child of a drunkard or a prostitute but a child of the One Power, the Ultimate Force, the King of Kings. Therefore, conduct your being as a royal spirit in humility, simplicity, and compassion.
Therefore, walk the Way of No Action.
217)
Observe how the pious parade and scurry to increase their clubs. Even cloaks, markings, smells, and noises are added to attract members. When help is given to the poor and sick, many clamour to the front to be seen doing good deeds. No piousness means not wanting to have your good deeds broadcast to the community, not wanting to be praised or seen doing good deeds, and doing good deeds without consideration or need of praise. Do what is right to bring people to the truth but not for your own reputation's sake.
218)
It is like the great Earth herself. Giving food to each according to their needs, the blessings that are given are countless.
219)
Let not your left hand know what your right hand is doing. What this means is to practice virtue from your natural state, as a spontaneous effect from your Yin side you nurture like the earth. Do not be in need of your Yang to remind you to do good.
220)
Anyone who teaches the Triumphant Law Practicing the Way of Light to bring life to the truth will know Peace and Happiness in company, but do not talk it away-this is the Way of No Virtue.
221)
Seek out God in all things, cultivate an attitude of meditation and your soul will be in constant prayer –let this be your religion.
222)
If your religious observance is likened to a club, you may lose yourself.
223)
Ritual acts are symbols directing you to Reality, let not the symbols become your divine reality, lest you lose yourself.
224)
The ignorant worship symbols and lives to be seen with their markings, attending their deity –this piousness becomes their religion, which amounts to nothing but a futile folly hindering their flow in the Way, and irritates their family because everyone but them can see they are acting a drama.
225)
Therefore no piousness, yet be pious with all your being. Let your true religion be internal and with your entire being, but do not pay attention to showings of piousness.
226)
To know how to deal with virtue, condition your mind in humility, simplicity, and compassion. You are not a slave in the eternal spiritual kingdom of Reality, but a freeperson. In Reality you are not the child of a drunkard or a prostitute but a child of the One Power, the Ultimate Force, the King of Kings. Therefore, conduct your being as a royal spirit in humility, simplicity, and compassion.
227)
Therefore, walk the Way of No Piousness.
228)
Observe how the world abounds with truths. Some are valid and many are false truths but there is always only One Truth that is the Ultimate Reality. Some truths are valid to people because it serves a good purpose for them to hold to that truth. Such is the mother who prays to a carving to help her dying child go well. Appearing as the Lord who hears all the woes of the world I hear that mother’s prayers and we know and trust that the child will go well as it has done many times before, but the carving gives the mother hope.
229)
Without hope, people lose heart. Without heart, there is no energy. Without energy, there are only clouds of dust and dark visions and no help to combat the gloom.
230)
Do not try to control everything; do not take sides in arguments about right and wrong but do think about the matter. Treat everyone equally, and live from day to day to give the gift of opportunities. Live the Truth, which is the mark of the Teacher.
231)
It is like a clear mirror that reflects everything anyway, green, or yellow or in any combination. It shows everything as well as the smallest of details. What does the mirror do? It reflects without judgment. Go and do likewise.
232)
Then true Peace and Happiness will flow from your heart, and others will join you in the quest for the True Way while you will not claim credit for being virtuous. This is No Truth.
233)
Live the truth and you become a fragrant garden that will attract bees and sensitive souls to the truth.
234)
Preach the truth and you become a delirious prophet in the desert attracting flies and crass souls in need of justification.
235)
Not everyone is called to be a teacher but everyone is called to live the truth.”
236)
To know how to deal with truth, condition your mind in humility, simplicity, and compassion. You are not a slave in the eternal spiritual kingdom of Reality, but a freeperson. In Reality you are not the child of a drunkard or a prostitute but a child of the One Power, the Ultimate Force, the King of Kings. Therefore, conduct your being as a royal spirit in humility, simplicity, and compassion.
237)
Therefore, walk the Way of No Truth.
238)
And the Lord, my beloved Yesu Christ whom I hold forever close to my breast, deep in my heart, thereafter spoke these words:
239)
"There are Ten Ways for observing the world, and they are all useful. The Way is straight but it would not be sufficient if other roads did not cross it, as it were, to force decisions, free choices and test our resolve.
240)
The first way of observing the world is this:
To observe the cross roads people take when confronted with a choice. See that the family we love will also tread off on different paths. No one walks The Way without deviation but those who lead others astray cause great spiritual tribulation and will reap terrible effects to correct them from that most vile transgression. To observe the ways people take and to know the reasons why they prefer those paths rather than The Way, is the first way to observe the world.
241)
The second way of observing the world is this:
Observe how people have accidents, grow old, and get sick. No one escapes this. It is like being a traveler. He will stay wherever he can lie down for a night. He does not care much whether the bed and food are the best. So it is between us and our bodies. 0nce we go we leave all this behind us. No one here gets out alive. Just as the leaves of a tree fall in autumn, even at their most beautiful time. Nothing can stop this, and no leaf survives. The wind takes them all in its swirling breath.
242)
The third way of observing the world is this:
Some people seem great and powerful, yet for others life is brief and glorious! And with both, nothing lasts forever. It is like the mystical light of the moon shining everywhere. All it takes is a mist to drift across it and the light is dimmed or eclipsed altogether. Who people seem to be, or think themselves to be at any particular time of life is not real because it lasts but a brief moment in their eternity, and they only seems as they exist in that particular universe where they manifest at the time. All that seeming power and glory may be dimmed by nothing less severe than a puff of smoke or a weak cloud.
243)
The fourth way of observing the world is this:
Some are bullish, provoking everyone they meet, while others exploit those who are weaker than they are. And in the end either can be killed in an instant.
244)
They are like moths drawn to a flame. They fly straight at it, not knowing why they do it, thinking this is their prize and destiny, and then they perish. Anyone who knows not that a particular station in a life lasts a fleeting moment that can pass in the blink of an eye -and at different times we occupy different stations -is but a fool not ready for mature things.
245)
Such a person does not have an inkling of the reality that we are eternal beings, and beyond this brief occupation of a body, we are all equal before Eternity, equally chastised for our disregard of others and our greeds -and equally rewarded for our love and healing contributions.
246)
People who are drawn to the values of personal power and greed are of such nature that they can mock the poor, be disgusted by poverty, and feel no pity for the sick, lame or deranged.
247)
Such people cannot give of themselves to those in need, because they are empty of human qualities and have nothing but their money. And if they give to the less fortunate they cannot bear to look upon them except to seek acknowledgement of their good works. These, even though better than those who do not see the suffering of others, gain nothing in soul because they gave only for recognition and self-gratification –therefore they received their due reward.
248)
Who is less fortunate? Living in squalor, despair and wretched poverty; the poor in the back alley with lice, yet with satisfaction, compassion, humility and friendliness in his heart; or the rich and powerful person without compassion, full of bother, with no true friends and no inkling of love or the true reality? This is how you know the poor shall see God.
249)
Tell me, which son of God, deva, bodhisattva or true guru comes to us rich and learned, with many possessions, filled with self-importance and a keen eye for perishable goods? Show me a rich merchant, person of rich and important stature, even chief priests of religion that recognised the Lord, a bodhisattva, even an angel, when they crossed paths and I tell you you have met a victorious man of eternal stature –a most rare thing to observe.
250)
Have you ever heard of an enlightened one who was once a person of great learning, with bright robes, great standing, and many possessions? Every temple and every ashram can attest to that happening and are grateful for them, but I say to you, for a rich person to see God is more difficult than for a prostitute. The prostitute receives the scorn of the world but the rich receive honour. However, the prostitute knows who she is in Reality but the rich person, although the same character, is ignorant of whom he is, because he thinks life is his drama and he is the sun of his universe –no realization of shame, guilt or repentance.
251)
And where shall they end up but in the same halls of judgement, bodies full of worms, and souls dissipated into the void –only their fundamental worth and gains in love remain as their profit but the tears of slight, reprisal, dismay and hurt they caused or did not attend to in their dealings with the world remain against their account.
252)
There are misers and self-important people who do nothing but slave to accumulate wealth. They wear themselves out with no end of pain even though they cannot take any of it with them.
253)
They measure their worth in terms of fragile social stations and possession of perishable goods. These ones yearn for the respect of others of like mind –primitive people, easily impressed with fragile social stations and fine perishable goods, going about their craft day and night they assemble to praise and honour those who acquired more whether by device or toil. They belittle those whose goods perished and whose fragile social station yet again proved to be temporary.
254)
They liken themselves to a sea but they are like little clay bottles filled with seawater; how can you hope to catch the vastness of the sea in something so insignificant? Yet, the clay bottle cannot hold the water. What will be left over to them in the end -fetid water, too salty to be useful for anything –serving only to waste a bottle.
255)
Then there are those who congregate around the seemingly powerful ones, feeding off them like leeches and repaying them with compliments.
256)
This birth of the spirit in the body is too precious a moment in eternity to waste with selfish games –we are sent here to accumulate vast measures of experience, knowledge of self, wisdom of reality, and to penetrate the mysteries. But time spent moving things from one place to another, counting money, and worried soul sick about fragile things, is a pitiful waste of opportunity.
257)
Who says that opportunity will come again? And should it, by Great Mercy come along again, who is to say what station in life such a pitiful spirit shall have to occupy to cure him of that terrible affliction he brought on himself?
258)
The fifth way is this:
Watch and learn from the sensually-obsessed, fantasizing about having it all the time even if they're left frustrated and depressed by it.
259)
Some court leisure. Some sleep even during daytime. Others cannot taste flavours yet gorge down any sort of food. Some are given to wine and twilight herbs. Some cannot think of anything but copulation, sense satisfaction, avoiding honest labour, leeching off others or experiencing any titillating sensation to keep them full and satisfied.
260)
They do this even though they know very well that the satiation from sensations is as flirtatious and fleeting as the satisfaction from social standing and possessions.
261)
They're like a tree invaded by termites being eaten away until the wood is so weak it collapses, threatening anyone in sight. Another life wasted, yet another opportunity missed to learn True Happiness.
262)
Some live as if to drink, making festivities and waking up in impossible places is the purpose of life. In such a mixed-up state, you do not know what is real, and what is a dream.
263)
Wine is good medicine and merriment is sweet for the beleaguered spirit. Sexual communion is food for the soul; leisure and sport are good for the body; studying and rhetoric are good for the mind, but balance in all things is the mainstay of the spirit. Everything must be in its own measure. To be given to imbalance is unprofitable for the spirit, wears out the soul, and shortens the life of the body.
264)
You become like a pool of water that has been churned up; once it has become so clouded it is impossible to see anything else in it.
265)
The sixth way is this:
Some people see life as a drama, as a game in which they are here to entertain themselves or to play a parody. This wastes the body and depletes the soul. It is like a bored wife inventing problems to make her seem useful, or someone acting the idiot in the market but thinking its real, exhausting their energies for no purpose.
266)
Such are these souls; should you enquire of them as to the purpose of life, they would tell you with authority that it is to work or mend, plant or harvest, buy and sell, for profit - to feed the children and keep the house, for without children and a house a person has no purpose, and without such enterprise a person cannot live. How happy the merchants are for such a creed; how envious the temples.
267)
The seventh way is this:
Some wander from teacher to teacher, from god to god, and teacher to teacher, seeking enlightenment but ending up in confusion. It is like someone who makes mud casts of cattle; no matter how life-like they seem, take them out to the fields, and they cannot do a thing!
268)
They lay foundations and draw plans, then move on to seek a better site and start over again. In the end, they are skilled at judging foundations and drawing plans but they have never lived in a house.
269)
Again, others were born in mud huts, which do not stand up to scrutiny and deliver no real protection, and its contradictions are explained as mysteries. However, fearing change and soul effort the inhabitants keep hoping the hut will change to a palace one day, and the mysteries will be explained.
270)
Are they really looking for enlightenment even if they do not know what it means? It is as if they heard about something that will solve their problems, now they want to buy it. Moreover, if you tell them the truth where to find it they will not go there. But if you lie to them, they will all rush there.
271)
The Triune Law of humility, simplicity, and compassion is nonsense to them and even for their intelligence, they cannot grasp it and its depths and workings elude their souls.
272)
When government is efficient and the harvests are good, the people have no need of God. People who live in such a state are tested severely. A cruel and worthless king, and a terrible drought or plague, and great earthquakes, make people seek the purpose of life.
273)
Most people, like stubborn pack animals, only advance when fear and atrocity strikes.
274)
And the eight way is this:
There are some who know the truth, and who appear to everyone as if they do, but in reality they don't share anything and the truth dies with them. They are like oysters with pearls grown in them. The pearl is no use to the oyster, and the oyster no use until it is caught and prized open.
275)
No one with love lights a lamp and then puts it under a basket or hide it in a corner where only they can see.
276)
Then there are those who act a drama and because some spectators in the bazaar believe its real, they also believe it true. These ones preach loudly from the rooftops and they go about the bazaar convincing others the drama is real and the bazaar is a drama.
277)
Yet, the wise one who crossed the river of fire has seen the Truth and knows reality. Filled with love, they hurry back to tell others -but they find they are at a loss of words and means to describe It, and people soon put them out with the village idiot.
278)
The ninth way is this:
Observe how everyone has an occupation to fulfill their role in society, and how some occupations are good and some are bad. You will lose yourself in a bad occupation because you cannot be on guard for your soul all the time. When you constantly engage in bad acts and mingle with people who have lost themselves, you are prone to similar dangers.
279)
A good occupation provides a good service to the community but a bad occupation exploits the weakness of the people and provides a service that harms people’s ability to find their path back to the Way.
280)
A bad occupation harms you in the end and you too become a growing mould in a batch of wine.
281)
Observe how some do not have regular occupations but exist to change injustice or bring light to the world. Who are these ones; who sustains them? My bodhisattvas receive whatever they need to fulfil their tasks.
282)
If you are outside of the Way, a good occupation is judged as the one most profitable for the money pots. Walking in the Way, a good occupation is the one most profitable for the purpose of life.
283)
The tenth way is this:
Observe the animals, and how some people are likened unto them.
284)
Cats are triggered to hunt not only by the need to feed but also by the entertainment of the hunt. Anything that seems unaware of danger, is weaker, or in distress, is regarded as prey.
285)
Cat-like people respect power and cunning, and are not tamed and disciplined without excesses. They never give, they demand, they believe life owes them, and they take energy from anyone.
286)
Dogs find enjoyment in serving and living out their inherent nature, each to its own.
287)
Dog-like people respect love, are loyal and easily tamed by principles and they can control the impulse of their inherent nature.
288)
Observe how a person treats vulnerable animals and people in need of care and you observe their souls.
289)
The cow is a wonderful mother and has a gentle demeanour. She takes only grass that occurs in abundance and gives back to society: calves for propagation, manure for fields, labour for ploughing and transport, coals for warmth, milk for nourishment, butter for devotions and lamps, leather for clothing and shoes, horns for utensils and bones for industry. My bodhisattvas and devotees are likened unto cows.
290)
It is dreadful things when a primitive soul lives among peaceful souls, for all peaceful souls seem like prey, and honest occupations seem a waste of time to them.
291)
The ten ways of observing the world is one way of understanding the Triumphant Law.”
292)
I will tell you a story:
There was once a wonderful community living in a beautiful mountain and great rivers ran around it. Everyone was happy and knew the true religion we teach. Children and animals played in the streams and the streets. Women of greater virtue took to them many husbands and young girls to bear them children. Men of greater virtue took to them many wives and the older women shared their caring and wisdom with the young, while old men educated the young men and women of the community. Everyone had wisdom and embraced reality, living freely in simplicity, compassion and the splendours of great humility -and peace was in every heart.
But a jealous merchant king had his wrath directed to the community of paradise because they did not patronise his vendors and they desired not his wares. With the assistance of an evil spirit, the merchant king obtained a potion of forgetfulness that he gave to his spies to spread over the community of peace. The next day everyone there forgot the purpose of life and forgot the reason why they existed, they forgot their dharma, they forgot the true religion of the triune being, and their paradise was in confusion.
Upon this, the merchant king arrived and asked them, ‘what is the purpose of life?’ The elders of the community gathered to scratch their heads but no one could answer the king’s question. Upon this the king said, ‘I have pity on you poor souls. Look at you; you live in poverty, and you eat so simply, no human should exist this humbly. But, because I am a good and kind king I will share with you the truth of the purpose of life and you will be free from this bondage in which you exist.’ Then the king produced coloured robes, coloured glass vases, decorated metal cups, statues of all kinds and jewellery from all over the world, and a great measure of other wares, which he explained no one could go without –and the more one has of these things the better that one is above another. Then he asked them for money to pay for the things they marvelled about but they had none such. The king then enquired about their religion and they tried to explain but they had forgotten it; upon which the king said, ‘no wonder you live in such terrible poverty, you have the wrong religion. If you pray to my God surely He will bless you with riches.’ And the kings priests proceeded to teach them about the new God and the rules of the religion –riches are a sign of goodness and the richest person is the happiest and best person, and should be honoured. The one who buys nothing is as naught and is unhappy, and should be put outside. The body is to be clothed and all sensual pleasures are worth money. And everyone did obeisance to the new God and started to work day and night in the king’s factories and farms to earn a wage. With their wages they bought the things that could give them honour and happiness.
All their original goodness was forgotten and they could not afford to keep their families. Jealousy, strife, greed, and crime introduced to the community. A few received large wages. They were happy because they could buy honour and a place where the children and animals can play in the stream and the streets -they could hide the shame of their naked bodies and they could buy sensual pleasures. They gave money to the king’s priests in gratitude for teaching them the purpose of life and the truth. And the other looked up to them and were envious of them. And the merchant king ruled their world because the people remained ignorant of reality.
293)
The teacher said these teachings: "If someone joins an army they need armour to protect themselves. It must be strong enough to help them defend themselves and survive the attack. The Luminous Way is good armour! All of life can be protected by it.
294)
If someone wants to sail across the great ocean, she needs a well-made boat to carry her through the storms. Yet no matter how good the vessel is, there is no guarantee of getting to the other side.
295)
The Way of Light can carry all of us across the oceans of the universes in life and death -to reach the shores of the Land of Peace and Happiness.
296)
If someone is dying in a horrible plague and he smells the balm of mysterious power he can be revived. Its scent restores their prana. The laws of this Light are the best balm there is because they guide us through the pain and hardships of life and by facing them, you come back to the true knowing.
297)
All of you should chant mantras this day and night because it brings back clear seeing, and each of you will return to your own original nature, your true beingness, free from all falsehood and illusion. And you will find these teachings are inexhaustible.
298)
Anyone, even if he has only a little love can walk the Way of Light, and he will suffer no harm.
This way leads to Peace and Happiness.
299)
And she can come to this Way even from the darkest of ignorant ways. If she follows only the sutras, how easy this could be!
300)
Now go and make friends of this teaching of everyone. The Way is a light on the path of life, like a beacon lit on a hillside -everyone can see it. Show them in your love how it is.
301)
And the teacher said, “And the Princely Son is like this. He is like a high mountain burning with love. The Sutras shine out like a great burning fire: If you follow the teaching, you will be a light to the world.”
302)
Then the crowd sang praises, wanting more. But the teacher said:
“It is enough now -even though we cannot stop the word, for it is like a good well that never runs dry. However, once you have been saved from your sickness in body and soul, there is no need to go on drinking. So it is with my teaching which is only the beginning of you touching your own true original nature. Too much would not be right.”
303)
Everyone agreed and did obeisance to the master and began to disperse.
This is the end of teacher’s Sutra of Peace and Happiness, and of Original Nature.
304)
Our Lord gave this teaching:
“This Teaching offers understanding, and by its light you can know the Way of Peace and Happiness in your heart. The holy ones know that this teaching is at the root of all that is true.
305)
If anyone wants to share the teaching with friends or family it will be proper for it can be grasped by all. Honour them, sing and pray together and this will bless you and your family into the next generation. Every generation is united in this communion.
306)
From goodness in past lives, people gravitate to the Way and through the faith they have they find Happiness.
307)
It is like the spring rain that refreshes everything. If you have roots, you will flourish in its coming.
308)
But if you have none, it is impossible to hold fast and you may be swept away (into confusion). Once your seed falls on this fertile soil, set out roots immediately -spring rides in on the winds and the revitalizing rains are on their course.
309)
This is the Triumphant Law. What your ancestors have done bears fruit in you; their karma finds its outcome in you. You are in your history; you are in your ancestry and therefore bear its fruits of glory, victory, honour, or shame.
310)
Whatever way of life you lived amongst bears fruit in your future. Only bodhisattvas withstand effects of erroneous communal thoughts and desires.
311)
To triumph, live in communities with good positive culture, lest your best efforts on The Way are negate by communal karma.
312)
Seek out my teachers and bodhisattvas among you and learn from them. Throughout the ages, there have always been enlightened ones among, to correct your religions and institutions, but you were blind to them and could not see their holiness for your culture misled you. This time, endeavour to see the Light and shape your future.
313)
Everyone stood in awe. Then they praised the Eternal One again: "What mercy, what amazing compassion, there is no one higher than You, Great One: be present in Your Love and protect us, guide us! You have watched over us for generations, guiding our fathers and ancestors, and daily bringing people to share in Peace and Happiness. But some of us are lost and need to be led back."
314)
And the Lord said:
"What you say is true. It is like a precious mountain. Its translucent jade forests and fragrant pearl fruits are food for those who thirst for healing.
315)
I will tell you a story. There was a sick man who heard people talk about this precious mountain. Day and night, he longed to reach it -the thought never left him. But the mountain was high and miles away and he was very crippled. He longed to realize his dream, but he could not.
316)
But he had a close relative who was wise and resourceful. And this man had scaling ladders brought and steps cut, and with some friends he levered and pushed the sick man up until he reached the summit. And there, he was healed.
317)
Multitudes came to this mountain to seek healing from confusion and unhappiness. They had heard the truth. They knew it could lead them to the Way of Peace and Happiness. But when they came near heard they had to ascend by narrow paths and along precipices, many turned away. Some stood at the foot of the mountain convincing others to buy magic potions and herbs to eat they promised would bring quick relief of unhappiness. Others convinced many to obtain secret mantras to chant that would bring Peace and Happiness, and the charlatans became rich because of the mountain. Many turned away from the mountain. Others tried to scale this mountain, but in vain. Love and faith had all but died in them. And they earnestly seeked the One for guidance in this matter.
318)
Then the Compassionate Knowing Lord came like the close relative and taught those who were resolute with skill and sincerity, so they knew how to climb the cliffs and find the paths. His teaching served as scaling ladders and the steps cut in stone by which they can find the true Way -to be freed of their weight forever, having completed that cycle of existence forever.
319)
By the command of Heaven I am the Compassionate Knowing Lord and I teach the Way, and I walk alongside my brothers and sisters, and together we climb to your everlasting Peace and Happiness."
320)
You are the product of your history; you are in your ancestry, and along with your peers created the present. Learn therefore from your cooperative mistakes and transform your minds. Sit not idly by and watch the present generation create an atrocious future for you shall reap that reward.
321)
You come from history and you are causing the future –the present is merely a translucent puff of smoke. As soon as you see it, it disappears into history.
322)
The past is forever gone and eludes you –only devas may dwell there. So too is the future not attainable to you –only devas dwell there. You exist in the present for that is your domain. Live therefore, in the present and do not desecrate your time with thoughts of past and future.
323)
Living in the present requires great skill. The present is exceedingly brief; hardly can you bat your eyelids twenty times before the present slips into the past.
324)
Therefore, I say to you, live in the present only. Be assured to love with your entire being, cognize with your entire being, be aware with all your senses, give and take to life with your entire being –therefore, Be in the present before the moment is lost to you.
325)
Be aware of my presence in you at every present moment, and be aware of your love and passionate existence at the bat of each eye.
326)
The eye is the window to the soul. The dull eye sees but sees not -therefore the soul is dull. The erroneous eye sees nothing good or beautiful -therefore its soul feeds on bad food. The keen eye seeks out the origin of things, sees colours beyond colours, is not distracted by form –which soul feeds on passionate existence.
327)
The present last as long as a breath. With each breath, inhale the presence of God which is in all things, let it feed your triune being –then exhale that force of love into the world and share it with the flowers, the trees, and every living being.
328)
Living in the present burns away the communal karma you inherited from the past. Taking care where you live, whom you associate with and what culture you associate with, clarifies the future communal karma you create.
329)
By this you will inherit a future birth in a better place and will have no need to be born in a worse place where you can learn this Law.”
330)
All that is and is not in Heaven and Earth proceeds from Father and Mother God.
331)
So too does the Great Law within which all is held and ordered. All Laws rest in the Great Law (Dharma) and each minor law (dharma) is contained by it. In each, there is the power, ability, and duty to govern and order according to its nature (viz. law of gravity, law of cause and effect, other Laws here expounded, etc).
332)
So too has each spirit attached to it a dharma it inherited from the Foundation, and to which it added by its own karma.
333)
The spirit’s dharma is the law of God written in your hearts. Deep down below the conscience of cultural habituation we know the law of God. We may not always yield to it, or even heed it, and we may not always discern it from among so many desires, needs and greeds within, but it is always with us. Often silenced by our own clamour. Even when the soul dissipates along with its cultural noise, ethics and morals, its needs, and greeds, the dharma remains attached to us.
334)
To live close to our dharma means to heed the voice of Father and Mother God within. This will show us the way when times are dark and frightful. The law will set us straight and council us when this turbulent world and other realms confound us.
335)
The law, so intimately close to us, we are never far from the soothing presence of Father and Mother God. How else can a child venture through schools such as these without guidance, council and a presence of Home memories?
336)
Lest we forget in the excitement of play, we will remain conscious of the Divine presence. Lest we forget, due to lack of use, where to look to find the dharma, we always have Gods presence in us. Yet, some forget and fall into ignorance.
337)
Therefore, for our sake, our Brother the Lord Who hears the cries of the world is ever present to lend a hand, to council and soothe our fears and awaken our memories—even by inspiring teaching and teachers for us.
338)
Appearing to us in many forms, seen and unseen, human forms and otherwise, the Lord is never far from us. Now as a beggar woman, tomorrow as a priest –whatever we may need to see the Light, the Lord will use to save and guide us.
339)
May we be ready to receive Him!
340)
We exist in dissimilar roles, specialities, crafts, and learning communities -some as students, some as teachers.
341)
Some set out together, forming groups that move together and bind together in affinities.
342)
After each realization, dharma is adjusted, and powers are adjusted –wisdom is added.
343)
After each lesson failed, dharma is adjusted, and powers are adjusted –wisdom is lost.
344)
With wisdom comes adjustment to one’s dharma, therefore duty and ability changes.
345)
Groups of with similar dharma have similar reincarnation and karma.
346)
Some traverse the universes together for ages.
347)
Group affinity often keeps you locked in to the group’s dharma and you do not develop your potential. Do not therefore repeat the same lessons than before but conquer the past and move on to higher levels.
348)
Seek out my teachers and bodhisattvas among you, since no group travels without an overseer or an elder.
349)
This is how we gain understanding of communal dharma and communal karma. Understand therefore that sometimes groups move together.
350)
Depending on past karma and wisdom gained, each spirit earns a life with opportunities ideal for its development.
351)
Now, understand the buddhas, bhoddisattvas, ahrats, sages and sages.
352)
Seeing in your mind's eye a gathering of graduates of the School of Life? What would the group dharma of such a gathering of spirits be? Also, seeing in your mind’s eye a gathering of teachers.
353)
We ask ourselves, ‘if these luminous kinfolk are not always gathered in one lounge of brilliant light as I imagined it, where are they at other times?’ They are everywhere.
354)
Everyone has a task, in every universe; there are luminaries who aid the younger brothers and sisters. Some in Heaven, some on Earth, some in Heaven and on Earth and some in-between; some in this universe some in many universes.
355)
They are known by many names, even worshipped in error, even feared, even despised, sometimes respected –yet they go about their allotted tasks without interference.
356)
You can look and find them in dark alleys, in the streets and in the market, knocking on your door or begging a crust of bread, in any form and shape. You can look for them and find them in this universe, where the dead are burying the dead, where the departed need guidance, in the portals of heaven and the portals between universes, in this reality and every other reality created and uncreated. They are with us when needed and they will be performing their duties forever. They are waiting for you to join them in their task and they are encouraging you along the Way.
357)
Blessed be you if you can lay eyes on any one of the luminaries for your karma will change and your path will be straightened.
358)
Great blessings if you serve a luminary for the karma of many future lives will be changed and the Way will become clear to you.
359)
It is not easy to know when you meet one of these. They do not remain in one place for too long and they are elusive, deceptive to your understanding of holiness, and incongruous to human understanding. Did the Lord announce his Christhood? Did he say, ‘call me Master?’ Did the Lord live in palaces or monasteries? Did He own many horses, gilded camels, and bright robes? Did priests and kings elevate the Lord as the Great One the luminaries have talked about for so many years? I say to you, only the silent eastern masters knew him and kept him.
360)
But for a few hundred spirits abiding in simple lives the world did not know him until it was too late to serve Him hand and foot. Moreover, did the Lord ask for hand and foot servants? Did the Lord admit or deny it when asked whether He be the Blessed One? Even the greatest Incarnation in human history went along all over the world, mainly unrecognised.
361)
How precious your chance to happen on a luminary, but how little faith. Never cease to expect one at a most inopportune time, place, and shape and remain ready to serve should you be awake at that moment. Remain alert, and do not be deceived by worldly values.
362)
How easy to follow a charlatan!
363)
See in your mind’s eye a meeting of seniors possessing great powers, great wisdom, but are falling in error and seek only satisfaction of selfish desires.
364)
Armed with magic tricks of low value these dark ones set out to deceive children of lesser ability.
365)
How easy for children to look upon these as gods or teachers. How easy for children to be in awe of tricks, robes, gilded camels and palaces.
366)
Such is the nature of the purpose of life –to learn the difference between truth and falsehood, reality and illusion. ”
367)
And this teaching:
Good and evil are realities exclusive to human spirits, being those granted the powers of free will.
368)
Good and evil describe the aim of the will.
369)
Will is the precursor of thoughts. Thoughts are the precursor of creation. Attitude is the soul of will.
370)
Spirits in original goodness are like angels, aware only of their original goodness. Animated to function in their attitude of innocence, which is unconditional positive regard and all encompassing care for creation, these spirits are ignorant of the difference between good and bad.
371)
If tempted to know the difference between good and bad they become human. Angel beings are not interested, or they withstand the temptation, to know the difference between good and evil – therefore they remain like angels and serve creation.
372)
Becoming human, spirit descends into matter to learn the difference between good and bad. If this fruit is once tasted, its original innocence is lost and return is impossible. Therefore, each human spirit learns through the ages to become perfect children of God to be like devas, buddhas, and bodhisattvas –there is no return.
373)
“Teacher, how will it be upon completion?”
Imagine if you add to the angel being’s original goodness perfect Wisdom, capable of all encompassing Love, Humility, Simplicity, Compassion and command of all the forces of nature at will, capable of total control over body, soul, gross matter and subtle matter and many laws of the universes, and traversing universes and realms at will, capable of being in the future, present and past at the same time –that is how it is for perfected children of God.
374)
“Teacher, when is a spirit said to be evil?”
A will that aims to flow with the Divine Plan is called ‘Good’ as it is like an archer launching an arrow aimed at the target. A will that aims to go against the flow of the Divine Plan is called ‘Bad’ since it is like an archer launching an arrow aiming to miss the target.
375)
When the weight of bad aims outweighs good aims, we say that one manifests evil. One that is perpetually in an evil state is said to have lost awareness of its original goodness; such are those you call demons, they have become ignorant of their original goodness and they worship the most Evil among them as you worship the most Good among you.
376)
“Teacher, how did such an unfortunate thing take place?”
”In exercising their free will they transformed their souls, forming attitudes alien to their inherent good nature. Thereby replacing their original goodness with another attitude that is the antithesis of unconditional positive regard and all encompassing care for creation.
377)
This is the key to the teaching of Free Will.
Spirits in the human condition have Free Will –no other being in creation has that law.
378)
Even if they tell you the “Evil One” exists ask yourself this; when we call a group of illumined children of God the Bodhisattva, what shall we call a group of children of God who wilfully create hurtful things?
379)
But believe this, without the Tester there is no test, and no test-no growth, no growth- no purpose to life. The Tester is the agent of God, despise it not lest you despise its Master. The Tester is feared by many, is erroneously worshipped by some, but the Tester is not an “Evil One.”
380)
As I am, according to Divine Law and Command, the Lord Saviour who hears the cries of the world, the Great Compassionate One to usher in the next era –so to is the Tester, by Divine Law and Command the Lord of Tests and Examination.
381)
The first principle of Free Will is this: the spirit is ordained to create because learns to be likened to a god.
382)
In the beginning, angelic beings, recently in the body, create pure and good atmosphere, things, and thoughts. But they are open to the elements of good and bad things, and new knowledge is added to their original goodness -not all of that will be good.
383)
Some of that, which a recently incarnated spirit creates with its will, shall be bad because all things have to be proofed before knowledge becomes wisdom. As things go, some spirits may take to them more bad than good, sometimes because of their own making, and some will retain more bad than good training –therefore transforming their original goodness to their own design.
384)
The second principle of Free Will is that a spirit can choose to understand a lesson in one of many different ways.
Driven by morals, greed, lust or sense enjoyment, a spirit may choose to ignore a lesson even though it knows it is coming its way. Less bright than an ass, it bumps its foot against the same rock.
385)
All spirits are created equal; though over time some gain intelligence and wisdom, some more than other. Each spirit applies its own wisdom in its own way, whenever its wills. Therefore, it is achievable for a spirit to do evil in spite of wisdom, even using wisdom to do evil.
386)
What then is an evil spirit and a good spirit, you ask? All spirits are created with original goodness but in the human condition, spirits use their free will to create, bringing to bear its will over matter and natural forces.
387)
When a spirit exercises its will to manipulate its soul, to tell its body to create a carving out of wood, that spirit manipulates forces of nature to move and shape matter. Such is the nature of the children of God.
388)
If the intent of the carving is to create something for a bad purpose, the spirit acts as an evil spirit so-to-speak, at that moment. If the intent of the creation is to do good, the spirit acts as a good spirit, so we speak.
389)
It is an error to speak of a child as an evil child, or as a good child, based on observation of a few instances. It is the error of humanity to judge things without adequate understanding.
390)
Humans live in societies and each has its rules, customs, and traditions. When rules are unjust, or the Lord teaches the contrary, the yogi shall make effort to have it changed. But if they do not change, the yogi shall not be a part of that society. If the rules are just, it is indispensable for peace and order.
391)
How a society dispenses judgement and how a society remains tolerant of injustice is cause for good or bad karma shared by all. Therefore it is said, try three times to win over their hearts for the good, thereafter shake the dust of that place off your feet and eat of their food no more for you will inherit the burden of that communal karma.
392)
Humans do not have the ability to judge one another according to Heavenly rules because we do not know the rules. The Laws of God perform that duty, even as we speak.
393)
The mistake you like to judge in another is time and again one you made in a prior time –or may still make in the future.
394)
You do not have the knowledge of how many opportunities that spirit had to learn the lesson; is it the first time or only the third time? How many opportunities are prudent to allow before one should judge?
395)
You do not have the knowledge of past lives that the Karmic Law has. You do not have the records of the universes to know the state of affairs –possibly spanning several lifetimes over ages. Therefore, do not judge. It is not your place, task, or station to judge others according to Heavenly rules.
396)
“Teacher, but many know instinctively, without having to be told, that something is wrong. What about the others, why do they not know this?”
Where does the race come from? Have we always been civil? Only of late are some breaking with the custom of slavery and torture, but not all.
397)
We, and I mean you and I, have been involved in such atrocities as perpetrators, victims, and passive observers for ages.
398)
It is not of our inherent goodness that we do not do those things anymore but because we have learned a new way.
399)
We do not have the information about another’s past to make judgements –and why should we if the Karmic Law records all things accurately and dispenses right judgement immediately and eternally?
400)
And what about those who still enslave, pour scorn on, and abuse weaker people, you ask?
Surely, there must be spirits who have not had enough experience to that evil to know better. Perhaps many are evil, but perhaps many are recently arrived in this condition.
401)
New humans make new mistakes because not everything is learned from observation. Why are there still cruel people? Perhaps God’s world needs hard places to teach some old spirits lessons about human dignity, mercy, compassion, and humility.
402)
Perhaps only the young ones are in charge of abusing and denigrating old spirits, who are hard headed and have a difficult time to learn. However, we cannot know and we cannot judge.
403)
We are called by our dharma to be examples of good human nature and compassion to all humankind because others do learn by observation.
404)
But, before you tell me that my rhetoric is flawed, as you notice, these discussions about Karmic Laws are always flawed because we can never know the facts needed to pass judgement on others.
405)
Leave judgement to the Laws of God.
406)
We can only do what we believe to be the right thing at the time. At this time, you are called to order your society to be just and fait to all, to dispense social justice in the corrective way and protect the law abiding, heal the sick, care for all in need of care and teach the Way.”
407)
“Master, what about floods and earthquakes and storms at sea and droughts –of what punishment are they?”
408)
Like any place of learning, the world is a restless place. Imagine a place of learning with millions of students, each with the ability and duty to create.
409)
This is our world, a school filled with many millions of aspiring creators. They build, break, hunt, slaughter, redirect rivers, build lakes, mine, and spill filth in every place -verily, it is a miracle this place still exists.
410)
When humanity was still young it lived in awe of the natural forces and thought of nature as God. The clap of thunder, the mist on the hills, the deep waters, and the lights in the skies all seemed like gods with superior and mysterious powers.
411)
Humans tried to appease the gods to make it rain well at the right time for the best harvest. In those days, we worshipped war gods, weather gods, harvest gods, sea gods, fertility gods, the seasons and their gods, the god of heaven and the god of judgement, and mountain gods, cloud gods and even gods of wine, parties, wealth, and trees.
412)
We thought of these gods as if they were superhuman -we feared their anger, judgement, wickedness, lust, evil, greed and jealousy.
413)
We understood the gods to need what humans need and we appeased them by showering gifts upon them; we sacrificed children to them, and sweet smoke, flowers, and our love, respect, honour and moral acts we gave them.
414)
We shall not remain childish for too long. As we cannot control the temper of kings and the greed of emperors, we cannot control rain or wind. The world is a restless place and we shall not tarry here longer than necessary.
415)
We are but travelers here, subjects of another kingdom. While in this restless place, we shall not blame its accidents on our King and Queen as if They acted for or against us.
416)
We shall walk in the Light and live The Way, therefore to serve the world as such to penetrate the mysteries, to bless with a good conscience, to be great and yet empty, to return to stillness and be forgiving, to be compassionate and to deliver all people, to do good deeds and help people reach the other shore-these are the great benefits of our path of cultivation. To calm people in stormy times, to help them understand the nature of things, to maintain purity, to nourish all things, to respect all life, and to answer the needs of those whose beliefs come from the heart -these are the services The Way can offer.
417)
It would be childish of us to fear birth and death, or the life here and the life hereafter, for we have seen it all so many times and we know better now than before that, all things move in cycles and all things return come to good in the end.
418)
It would be childish of us to fret for our safety and the prosperity of our loved ones, for we have all been poor, rich, prosperous and failures before now.
419)
However, we are yet children and some are even younger than others. We have a Father and Mother and Brother in Heaven. Moreover, we have great powers to influence the forces of nature and the cycles with our minds – we do not pray in vanity, nor do we pray in interference, therefore we do not pray in vain.
420)
For that reason, it is not too bad to call out, to tell our Heavenly Parents, and to be counselled by our heavenly Brother for our fears, trepidations, joys, and loves.
421)
We are family and we are in this together.”
End of the Sutras of the Laws of the Universes
END