TMichael: Tracey submitted the following questions. Your sincere questions are welcome and I’ll do my best to include them in a conversation for publication from time to time.
rencontrer d'autres filles au pair Q: Visit Website Tracey N. asks:
“My counsellor has directed me to some books. In one, they talk about Adam and Eve’s fall from grace in the Garden of Eden and how this changed everything for future humanity-we became sinners and “since the Fall”, we come out of the womb empty, terrified and isolated. I have a hard time grasping this concept of sin/sinners, etc. How one “selfish” action created problems for all that follow. If we are our own creators and extensions of God, who is pure love, how is this possible?”
This is the classical Christian story. It’s not so easily dismissed because it is not entirely false, yet it is so greatly simplified as to be misleading. This is a great problem for humanity, it’s teachers and those who have sincere questions and longing for truthful answers. No human can know the answers for certain. Only those on the spiritual side know what occurred during the time of Adam and Eve, and know whether or not there are demons and devils. And yet there seems to be no relief from the questions and speculative answers. The chief longing is to have answers that can be recognized as certain truth.
I’m afraid the truth will remain as it is, a mystery until such time as each human is someday on the other side and can see the answers free from the constraints of time. That won’t be much comfort for someone who believes that knowing the truth will help guide her life today.
Is it necessary to know in order to live a life beautifully? If devils and demons exist to terrorize humans, then what is a human’s defense against harm? To hire a priest or minister who claims falsely to know a demon’s nature and exorcise them?
Do you need to know that your original parents sinned by disobeying God and therefore all offspring forever are doomed to be visited by punishment for that sin?
The questions are directed at the wrong line of inquiry. Instead of seeking to explain why there is misery and disappointment in your life, seek instead to find joy and accept that misery and disappointment are your teacher, i.e. an alternate state. Understanding why something exists in a state doesn’t always guarantee a remedy for change. This may sound harsh and uncaring for a person’s misery and heartbreak, but it is not. A person can get stuck going in circles by asking the wrong questions and listening to answers from the wrong sources.
That in and of itself may sound fatalistic too. A dead end of sorts where one is left without a turnaround, a way out. There are only a few knowledgeable humans on Earth at this time who could begin to tell you what you are asking and they are secluded. Even so, if you spoke to them you’d be disappointed in their answers, because they would require a comprehension beyond your own capacity to grasp.
Seek your inner guidance and counsel on these matters. That is not to mean to say that you won’t have times in your life when another can help you through a situation through counseling. Focus your thought and inquiry on where you want to be, not on the presumed obstacles blocking your way.
http://devrimcicephe.org/vistawkoe/2530 TM: I’m primarily referring to healers from the non-allopathic spectrum, but also include some M.D.s. Mostly I’m speaking of healers who use techniques that are non-verifiable.
markt.de hanau sie sucht ihn MJ: The scientific realm of medicine is relatively new as reckoned by time of humanity’s place on earth. Most people today are horrified to hear of past practices administered by “medical” men; even within your lifetime some practices now seem brutish. Technology has changed medical practice immensely.
site de rencontre totalement gratuit sans carte bancaire MJ: It depends on what you define as technology I suppose. There is technology that serves both methodologies. Why for instance would a device that measures blood pressure serve only allopathic medicine? It’s measuring a result. So, if a practitioner applying acupuncture to a patient to reduce blood pressure uses the same device to monitor his result as an M.D., then the device serves both methods.
MJ: I think I know what you’re talking about though and I’ll go into that. You’re talking about people who profess to be healers, but don’t claim to produce results that can be objectively measured, but instead rely upon the testimony of the patient to report results. Those can prove to be unreliable at times. Do you think that happens too within the allopathic realm?
TM: It does. I think non-allopathic healing practices refer to non-physical causes to physical symptoms in presenting an illness. And allopathic care has focused on the physical realm almost exclusively. Measuring results tends to cover the physical symptoms and points to physical causes.
MJ: You’ve identified a major point of consideration: since the technology of measurement happens in an environment of allopathic care it tends to confirm the validity of the methodology that it serves and the underlying assumptions supporting its principles. Most non-allopathic practitioners don’t have access to MRI equipment or other expensive technology to support their practices. That means any results they achieve either go unnoticed, or rely upon the testimony of the patient, or must be used in conjunction with an allopathic practioner that does have access to the technology and can thus claim credit for the positive results.
TM: It seems you’re leaning towards support of the non-allopathic healers by saying that the decks are stacked against them, kind of a Rodney Dangerfield “get no respect” slant. What does this have to do with spirituality by the way? You must admit that this topic was prompted by you and I merely accepted it because I wonder about it from time to time.
MJ: I simply chose a topic that I know you’ve pondered for many years as a suggestion for us to have a conversation about it. Its connection to spirituality is a tricky question, because it presumes that some things are related to spirituality and some aren’t. Can you think of something that isn’t connected to spirit?
TM: Uh, not really, if I’m thinking as a spiritually inclined person. But I doubt an atheist would answer your question that way. Maybe they would say nothing is connected to spirit.
MJ: But you’re not an atheist by virtue of having this conversation with me, and perhaps this conversation and all the other ones in this series are for people who believe in a spiritual existence.
TM: I accept that.
MJ: You are quite argumentative at times without a genuine connection to the essence of the matter. Are you feeling conflicted about your own understanding of spirituality and whether or not you accept it as a truth to live by? Is that why you usually reject healing practices that claim to base physical symptoms on non-physical causes? And may I add that you don’t trust allopathic methods either, and so where does this leave you when you are ill?
TM: There is truth to your insinuation that I’m self-contradictory on this issue. And maybe you know what I want to talk about before I know. Yes, I tend to not trust most healing methodologies because of a combination of past experience and I’m predisposed with a suspicious nature. And finally you’re right that I’m conflicted on applying spirituality to human affairs, because I don’t see much proof of spirituality’s existence, or least I just don’t know what is or isn’t proof. But are most people that sure?
MJ: That’s a good question. With advances in scientific explanation for things, spirituality has taken a backseat in answering the questions posed in all areas of life. This was a necessary step in the evolution of humanity to separate the spiritual from superstitions. But I’ll suggest to you now that science will gradually learn to measure phenomena beyond the physical or material and then there will be a convergence of sorts. This is already happening within the field of physics and subatomic properties, as well as the nature of energy. Superstitions can be expelled by science, and this is good. Spirituality cannot be expelled nor disproved; but also it can’t be proven. There will come a day when this will be much clearer.
TM: I think your last statement is the one that causes me the greatest concern—it’s always in the “future” for spiritual realities. Why can we send spacecraft beyond our solar system, but we can’t prove the existence of the soul?
MJ: Your question serves two different issues. If the scientific community wanted to apply the same resources to proving the existence of the soul as they do to space travel, then the proof would be available. Until proof of the soul serves an economic end it won’t happen. Or I can say it another way—until humanity has exhausted it’s curiosity of the material realm to such a degree that spiritual understandings become more important, then we will have the disparity you see now. We’ve had this discussion many times and it hasn’t resolved for you. You’re concern is targeted to the spiritual realm and why we haven’t produced more proof for humanity. You can understand that it is humanity’s will to provide this proof to its own satisfaction as has been done with scientific inquiries.
TM: You’re right, I do blame the spiritual realm for not driving the point more assertively. I forget that humanity has to do it and I deflect my frustration onto the spiritual realm. In fairness, the spiritual realm has given humanity plenty of direction and we tend to bog down in religious dogma. I think I’ve strayed from my opening question, but appreciate the way you guide the conversation around to what really is at the root of it.
MJ: You often know the answers to questions you ask. It’s a matter of helping you see that. Make no mistake there are fraudulent practitioners within the populations of allopathic and non-allopathic healers, and they only serve to undermine perception of competency and trust. There are many who do good and effective work. We’ve witnessed a convergence of healers from both camps who can appreciate the value of both methodologies and work together to produce positive results. It is through that collaboration that we will see better application of measurement that shows the efficacy of both methods.
This site lovingly shares with you some of the “Conversations” we, TMichael, Zoe and Shirley have had with Jesus, Buddha and Maitreya.
The posts themselves are the conversations and they appear in chronological order with the newest first. If you want to read what Buddha, Jesus or Maitreya have said on a certain subject please use the search option or click on the category. TMichael and Zoe’s posts are mixed together. To read the conversations of only one with either Jesus, Buddha or Maitreya, select the appropriate category; i.e. Buddha with TMichael.
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Neither TMichael nor Zoe are affiliated with any religion or cult; we’re just two people who found that they could ‘hear’ whilst moving along our own spiritual journey.
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These conversations are my, TMichael’s, metalogues. I go into a meditative state and tap my creative imagination and whatever may exist in a higher state realm. I don’t claim to know what that is and I’ve given up regular speculation, because I’ve accepted that it’s unknowable.
My observations of the actual conversations that are transcribed are that the body of what is said bears minor resemblance to what I may have thought myself, but most of it is new to me. I don’t know how to explain that. I do premeditate prior to the meditative state whether I’ll converse with Jesus or Buddha. Beyond that everything just comes through and I transcribe it.
Feel free to leave a comment on any conversation.
If you want to know more about us please visit the FAQ’s page.
My (TMichael’s) intent in creating this site is to express a contemporary perspective on many of the challenges humanity faces presented in the words of Jesus and Buddha as they converse with me during meditation. Maybe this can help someone in a time of need for comfort and understanding. Maybe it can stimulate thought in someone else
Conversation with Master Buddha and TMichael: Gay Marriage
TM: I’ve been reading news accounts of the battle between those who favor gay marriage being sanctioned under law and those who oppose it. Some oppose it on religious grounds and some on biological grounds in that it doesn’t facilitate pro-creation naturally. What is your view on the religious grounds for or against gay marriage?
Master Buddha: If a man and a woman have sexual intercourse, there is a probability pregnancy will result, and a second probability that child birth will follow. This is commonly known and understood in modern society. That wasn’t always the case—many centuries ago it was a mystery how offspring were conceived by the vast majority of human population. There arose from the mystery many superstitions around conception and child birth. Conception and child birth require the engagement of male and female contributing each their part. This is a biologic fact. It doesn’t require a social bond to be successful. As a matter of modern fact, it doesn’t require that they ever physically engage in person (artificial insemination).
TM: Ok, I’m with you so far. Creating babies follows sex between a man and a woman, or by artificial means. A long time ago, and I hope a very long time ago, people didn’t quite make the connection and so developed superstitious beliefs around baby-making.
Master Buddha: So, by biologic fact a gay male marriage cannot produce offspring between the two partners, but can enlist a female outside the marriage to perform that role. The same of course then for two female partners. This means that gay couples are capable of producing offspring by proxy of a third partner if they so desire. This is the same for heterosexual couples who are unable to conceive a child. It merely accommodates the biologic fact.
TM: If it’s a biologic fact, then how does it become a religious issue or even a social concern?
Master Buddha: I’m pulling this apart for you, because it can get very tangled. At some point in human history there was a shift in social belief that the chief role of marriage between a man and woman was to create offspring. To ensure that their offspring would not just be running around in reckless abandon they also created social convention around the single-family household and the early beginnings of property rights. The child belonged to the parents and the household and was subject to their supervision and responsibility, and they together as a household subject to the larger society and community.
TM: You’re saying it was a social evolution, not a religious one. Is that correct?
Master Buddha: It is difficult to separate religion from social, because religion is a social enterprise. This is why this subject is so impossible for some people to intellectually grasp. I will continue now to explain.
Religion is a social enterprise, which means that humans have created religions and formed into social sects in order to propagate their religious beliefs and social tenets.
TM: Hold on a second, almost all religious people will say that religions were created by God, or Gods through prophets or enlightened intermediaries (present company included), and that they are followers of that particular religious teaching. God laid the foundation and they followed his word to build on it.
Master Buddha: Please refer to other conversations we’ve had on the subject of truth and how it is convoluted with faith and a state of not knowing everything. Humans will posit truth on a great many things, but that doesn’t make it true. It is merely their belief in what is true. Let’s assume for a moment that religions were founded on direct expression of truth from God or Gods. Humans, as you suggest, interpret that and build on it to make it a social belief system. The filter applied is still of human origin, and therefore subject to the ignorance of humanity.
TM: I don’t mean to stray from our topic, but this seems important to clear up, because so much of what follows is dependent upon this point. You’re saying that religions are social institutions and are birthed and propagated as social tenets, not the word of God.
Master Buddha: I don’t wish to belabor the point of origin of religious beliefs, and so for our discussion I said we could assume that religions spring from the word of God or Gods. Humans the take that word and add to it their interpretations and filter it into social conventions by which they live. That means that religions become social entities imbued with human constructs of socialized behavior. May we continue?
TM: Yes, but maybe we have to come back to this at some point.
Master Buddha: The great problem for humanity in building laws that govern society is that they cannot separate social convention from religious teachings. Gay marriage as it relates to law must pass through the filters of social convention, which is conditioned by religious beliefs. So you can easily see the conundrum. And this provokes a challenge to the truths held by those who believe that the word of God prohibits such human relations.
For them the syllogism flows like this:
God has said that the purpose of a man|woman relationship is to create babies and form single-family households and rear their offspring.
Gay couples cannot create babies directly.
Therefore, gay marriage is not sanctioned by God, and must be excluded from human options.
For religious believers, denying this logic is tantamount to denying the word of God. It will then undermine a society based upon the word of God and eventually lead to the ruin of society. How it reconciles with many other words of God in which it produces conflict and contradiction is inconvenient, but doesn’t cause their belief to waver. They must default to the only intellectual escape possible, which is that God is mysterious and knows more than humankind, and so it isn’t the place of humanity to question this contradiction. It is for humanity to follow the things that are clear as well as the things that aren’t without fail. God will sort it out later.
TM: Yes, I believe you’ve stated that correctly according to what they believe. But is that correct?
Master Buddha: The question is presented incorrectly. Let me re-frame it. What is the role of religion for humanity and what is the role of social convention in creating laws that govern human behavior?
TM: So, you won’t just come right out with an answer to settle the question will you?
Master Buddha: I’m taking an approach that will help you understand the issue and formulate an answer. As we have stated previously in these conversations, the role of religion is to represent spiritual theories for individuals to ponder in an effort to expand their imaginations and range of possibilities for living a better life. Religions form from spiritual ideas and concepts, that in the pure state apply to an individual. Religions become social institutions because they are comprised of like-minded individuals. The purpose of which is to share and discuss the spiritual idea and concepts.
Humans have taken religions in this social form and expanded them into governance entities. Therein lies the problem. It sets up massive conflicts between different religions and between members of society who subscribe to those different religious beliefs. The only way for a system of religious-dominant laws to work without constant and violent conflict is too segregate inhabitants by religion and assign each to their own geographic place. Since that isn’t practical today, you must have a different way. Democratic societies have created a separation of religion and government. Ideally, this should work in a pluralistic religious society. But, it doesn’t work as perfectly as intended, because those who are aligned with religious beliefs that have been interpreted to guide their daily lives in an integrated society, immediately come in conflict with behaviors they find inconsistent with their beliefs. The resulting dissonance cries for resolution. They seek to alter laws to remove the dissonance.
TM: I can see why you’re not so popular with Christians and Muslims. From what I observe both religious groups would love for everyone to line up with them to rule the world according to their beliefs. In that scenario they could outlaw all the behaviors inconsistent with their beliefs and presumably find the harmony in governance.
Master Buddha: Well, secretly all religious groups wish for that scenario, but some are more vocal than others.
TM: Years ago when I visited Nepal and spent some time in Kathmandu, I noticed the incredible non-hostile melding of Hindus, Buddhists, Muslims and Christians. But back to our topic. How do we bring this conversation to a conclusion?
Master Buddha: Gay marriage could only be subject to religious scrutiny within a purely religious context. Religious context is confined to individuals and their peers for introspection. Social institutions that are erected for governance must take into consideration that there are many types of life styles and it is the responsibility of government to create laws that promote harmony among the differences while removing violence. The fact that gays must seek legal sanction within your laws informs us that the separation between government and religion is not yet a reality.
TM: Will it ever be?
Master Buddha: It’s possible of course, but only when people representing religions surrender to living peacefully with others with different beliefs and abstain from their agendas of hegemony in thought and behavior.
Conversation with Master Buddha and TMichael: Faith
TM: What is the nature of faith as it relates to matters spiritual or religious?
Master Buddha: The nature of faith rests on the premise that there are things one can’t know for certain through direct observation, and so one must imagine that given a strong feeling that something must be true, then it is accepted as true. It becomes a belief in one’s truth based upon the strong feeling.
TM: So what we consider to be evidence of truth through direct observation of facts is not faith?
Master Buddha: Well, that is faith also to some extent, because has one ever experienced absolute proof of truth? Can you truly say that even the things you thought you proved to yourself through direct observation have always been really true? Have there been occasions where you observed a thing to be true and later discovered your observations were not so accurate? There is usually some element of doubt and faith fills in the gap.
TM: Aren’t all these considerations about truth relative to time and our progressive understanding of many things that change over time?
Master Buddha: Yes, of course. Your understanding of truth changes as you grow to reach new understandings about yourself, others and the universe. There is always a measure of faith thrown in to close the gaps and to bridge your doubt and what you perceive is truth in that moment. Once you think you have reached some absolute truth, you will soon discover the illusion inherent in that notion. It is better to say, for now I think I know the truth of this matter and I’ll take it on faith as I continue searching for new information, new knowledge, new understanding about this.
There are those people who believe in a mechanistic universe. That there are physical laws that behave in a way that explains all the phenomena that surrounds you. You might say that even for those believers there is a measure of faith to fill in the parts that are missing.
TM: Some people allow more room for faith and some it seems allow less room. But you’re saying that we all allow some room for faith regardless of our beliefs?
Master Buddha: Yes, I’m saying that. As science has progressed, it has revealed the vast knowledge that humanity has amassed in understanding your world. It has also revealed the vast ignorance. If you plot that on a time continuum you can see that the more that you know, the greater your understanding that there is so much more you don’t know. So, you take what you know and you project a little further into the future of the possibilities of things that could be true. That is a form of faith. If you act upon faith by assuming the projections are true, then it is meaningful. To speculate is to explore ideas about truth and to act upon faith that something is true is commitment.
TM: It seems to me that people of religious and spiritual faith rely upon teachings of the past to form their foundation, which requires faith that the teachings were accurately recording and interpreted.
Master Buddha: And that the projections of those truths are applicable to humanity today. There are many new teachings brought forth today and they are received similarly as were the teachings given long ago. There is a resistance to new teachings by humanity, because they cling to the old ones, the ones they were taught are true. There is a lag in time for new beliefs to be accepted.
TM: No way around that is there?
Master Buddha: Not likely it will change any time soon. It is human nature and probably a good characteristic if it is moderate.
Background to Conversation with Buddha and TMichael on Smoking Cigarettes
Note from TM: This topic may be a bit off from the typical spiritual topics we talk about, but it’s one that I have been wondering about for some time from a spiritual perspective. Many people I know, including myself, have struggled with trying to quit smoking cigarettes. We all know about the health issues associated with smoking, yet continue. Is there an understanding about smoking cigarettes that could help people quit?
Master Buddha: It’s a good topic because it bridges the material and spiritual realms. On the purely physical level smoking cigarettes is well known to create a physical addiction. That is not so difficult to understand or accept.
It weakens the breath capacity and reduces the nutrients that can be carried by the blood. Additionally, it carries with it potentially harmful chemicals throughout the body. This is the part that is established. Just a small amount of common sense can grasp this and say that it is not necessary to smoke cigarettes to achieve good health and that to the contrary it degrades health.On the emotional and mental levels other addictions are at work. Smoking also creates an illusion of power. And this is much harder to give up than the physical addiction. Power can mean different things to different people, but I mean it I the sense that one feels powerful to do whatever one needs to do. If one feels weak in some way, he will compensate by finding some way to feel powerful. This is why so many people begin smoking as a teenager—a time in which a great sense of weakness is experienced. Others experience the attraction to smoking during emotionally upsetting moments. Still others enjoy smoking when they are drinking alcohol (this is more complicated because the source of weakness is not so apparent).
It should be obvious that real power is not gained from smoking cigarettes, but that is exactly what makes it a illusion. For those who derive power from it, it is real, and thus an effective illusion.
There is a proverb that states, “The best way to eliminate is to substitute”. In order to do this in a way that supports substituting real understanding for an illusion, one must understand that the apparent weakness for which the illusion is compensating, can be addressed through self-awareness and contemplation. Some people, when quitting smoking, will substitute another substance or activity that supplies the power they seek. This could be substituting one illusion for another; perhaps one that is less harmful in other ways. The real benefit will come from a true understanding of the weakness perceived in the first place, and then proceed to cure it. Some people can make the behavioral change without this deeper understanding I’m speaking of, and for them this is a success. For others it requires the deeper contemplation and cure. Most likely the underlying feeling of impotence, or weakness, is affecting them in other ways as well and this approach will be more helpful.
The worst thing that can happen is for one to come from an approach of judgment, self-loathing, guilt, shame or anger at oneself. Be gentle with yourself as you begin to unravel the complexities that lead to behavior that is inherently harmful. At one point, however erroneous, the smoking habit derived from an intent to cope by providing a power that compensated for a weakness. Seeing that error in choice and seeking a new one confirms self-love and care.
Conversation with Buddha and TMichael: Integration and Disintegration
TM: I feel like for many years I have tried to integrate my human self with my spiritual self. At times I feel I have reached some measure of success only to witness set backs in the form of failures in my life—failures to live purely in my convictions, or failures in relationships, etc. How can we feel one moment in the complete bliss of integration and then later as if things have become unraveled?
Master Buddha: There is a natural progression toward integration that includes disintegration. It’s the same as when you try to affix one object to another and the seal is not set just right. Maybe there is debris mixed in the seal. Maybe there are gaps in the seal. Whether it’s obstruction or space, the seal is not complete and can be easily pried apart with the least amount of stress to one of the objects. Your human personality and your spirit work in a similar fashion.
Once you are inspired and begin to inquire about your spiritual nature you begin to receive information about spirit. You begin to look at your human life through a new filter. You begin to question your life and its meaning. This is the beginning of integration.
Recognize what is happening even in this beginning. There is a natural disintegration of your human personality, that is, due to new, incoming information from spirit your personality begins to fragment and parts begin to modify. Some parts you may let go—destruction. Some parts you may transform. But what was before is no longer the same. Disintegration within the personality has occurred. At the same time, integration has begun between spirit and personality. However minute that may be, it is an integration.
There is a series of cycles of integration and disintegration that occurs. This may go on for a period of time until the tension resolves and you conclude that you have settled on a point of integration. That is what you describe as the point of bliss.
That state persists for some time until there is a crisis, which disturbs that state. New tension is created and you begin the cycle of disintegration—the tension must be resolved. Suddenly you may realize that all the beliefs you adopted in your quest for spiritual alignment where somehow off. You shed them as a snake sheds his skin. Now you are disintegrating your spiritual concepts.
The process is one by which personality disintegrates, spirit disintegrates, the combination of the two in relationship disintegrates and then it begins a new cycle of integration.
TM: So when do we know we’ve reached the final point of integration? How long will this go on? It’s tiring and almost maddening.
MB: It is no different really than my opening example. It continues until you have properly removed the debris or space between the two objects of integration.
TM: Won’t there always be things we can’t or don’t know about ourselves, personally or spiritually?
MB: This is the great challenge of enlightenment—when do you reach that point? Who can know, perhaps one who is fully enlightened? But how do you know who that is if you are not fully enlightened yourself? Is that not the basis of faith? Faith covers the gap between what you know to be true and what you don’t know. It is the motivation to continue, because you believe in the process.
TM: Makes me want to give up at times and say this is bogus, a waste of time.
MB: Yes, and for a while you might do that. That’s a point of disintegration between your personality and your spiritual self. When faith or belief in the process can’t be the salve to satisfy the tension, then abandonment is a choice. That’s natural.
TM: So, that happens, then what? Why would I get on the treadmill again?
MB: You may not. You may decide to live from the perspective that your personality is all there is. That the state of personality is all there is for everybody and that is your world. You may find some new evidence that pushes you back into inquiry, which starts the cycle of integration and disintegration again.
TM: I’ve done both of those things. It’s wearing me out.
MB: Yet it continues. So, something within you pushes through the haze and says try again. What pushes?
TM: I don’t know, something happens and it starts again. Maybe I should pay attention, but it seems like before I know it I’m inquiring again.
MB: Well, let that be a mystery for now. As you progress through the cycle maybe that is revealed for you. Then it will be okay for a while until something else happens to disturb it.
TM: So, basically you’re saying that it is a struggle forever and I’ll either engage the process or I won’t.
MB: I’m not saying it’s a struggle forever. I’m saying that it’s a struggle for as long as it is and that it doesn’t really matter how long it takes. Until such time that your spiritual self can tap into its essence within your personality and transmute it into a reflection of spirit, you will go through various stages of integration and disintegration. Your impatience may serve you to keep trying or it may persuade you to abandon the process. Your choice.
TM: Yeah, I always come back.
MB: One simple truth is that you don’t really have a choice in the long run. You can abandon the process for a while or you can push too hard and feel frustrated. But your spiritual self is never dormant or absent. Spirit isn’t time-constrained, as is your personality. And that may be something you have to take upon faith. Maybe you already accept that, but have to just not think about it for a while. It doesn’t matter. You will eventually resume the cycle. That is the natural order of life on earth.