Many of you give up hope because you can’t see the wonder or the beauty in life anymore. Perhaps you feel you have never seen it. This is only because, right now, it is hidden from you. This is not necessarily your fault: it’s just the law of averages. Where your perception sits on this law dictates your experience.
So if you want the sparkle and shine to come back, or indeed be discovered for the first time, go and look for it. Find someone who is currently experiencing that and piggy back their perception. Learn to see what they can see. Learn to live how they can live, and you will be happy. Or at least you will be on your way to find out more about yourself and more about the nature of perceptual reality that surrounds you and often loses you to it’s fleeting and delusional nature.
This is all. Be happy today; or at least be a little happier.
Jesus: Happiness is the gateway to God. Allowing oneself to be happy is the key.
Do you know that many of you think that happiness is for other people, at the end of a pay cheque or might become yours tomorrow?
Happiness is your right and it is your natural state. Your bodies were formed to function at best when you are happy. Your minds become clearer when you are happier. Your spirits lift and you naturally move to become closer with us, closer to all that is.
Therefore today allow yourself to be happy. Permit yourself to smile. Engage with the beauty around you and come and meet me.
Conversation with Buddha and Zoe: Resistance to a State of Being
Buddha: Can you control the mind of another? The answer is no. Can you control the desires of another? The answer is no.
So what happens when someone wants something from you that you are unwilling to give? The thought forms and desire, we could even call it desirous energy, reaches you and the truth is that this happens many times a day. For those that are evolving to understand feelings and concepts of energetic attachments, I say to you that you must look at mental attachments: your own. For these thought forms and desirous energies wash over you.
So what, I hear my healers asking, is an energetic attachment? An energetic attachment can only happen when you have resistance to a state of being. Resistance to a state of being causes an interaction of such energetic disharmony that it becomes fixed until it can flow once more. Let me explain:
We have a situation with this reader, Zoe. She can feel another’s desire to be attachment to her. She has felt repulsion at the attachment. Even the concept of the attachment and the feeling response in her creates such an energetic disharmony between her and the other that they fix each other, therefore becoming attached.
So as one cannot control the mind or the desires of another, what is left if one wishes to be free of attachment? All that is left is your own state of being. All that is left is to free your own attachments and now I speak to you on a level of mind.
For anything that you resist or feel an emotional charge to, in this case repulsion or even adoration at the opposite end of the scale, fixes energy and thus is capable of forming attachments.
So all that is left is you, your relationship with mind and your willingness, ironically it may seem, to allow attachments. Allow that which you find repulsive or adorable to wash over you accepting its state of being and fixing it not. As that happens no attachment will be made for it is you my students who fix the attachment. The feelers are always out, always washing over you.
This is an interesting discussion with me and I am happy to expand on points in the future.
Background to Conversation with Buddha, Jesus and TMichael: The Differences between Religions
TMichael: I read this blog post (the differences between Jesus and Buddha on happiness) and asked Masters Jesus and Buddha to comment. What follows is their response…
Master Buddha: It is always amazing to me how the adherents of one religion can so easily dismiss the legitimacy of another religion with the slimmest of knowledge. I’m speaking here of how Buddhists the world over dismiss Christians as being fanatical and emotional. And in this one blog post we learn that isn’t true at all. Christians are just not very smart.
Master Jesus: I couldn’t agree more with you. Buddhists dismiss Christians. And on the scantiest of knowledge. I think it’s clear who is the smarter religionist. And it doesn’t begin with a ‘B’.
Master Buddha: While I fully respect your opinion and right to make such a statement, I think you should take it back.
Master Jesus: Who’s going to make me?
Master Buddha: I can recruit the Hindus you know.
Master Jesus: Well, you’ll need them because we all know what a push over Buddhists are when it comes to defending themselves.
Master Buddha: Your mother wears army boots.
Master Jesus: Okay, that’s going too far.
Master Buddha: Does that answer your question about how we view such topics? It’s petty competition between non-existent differences that make the adherents appear small and weak for engaging in such a waste of time and energy. Why do men and women of such fervent religious beliefs think that they must attack other religions in the way one toothpaste manufacturer attacks the market share of another? Can they not see that the aim of all religions ought to be the elevation of human spirit, which includes all humans?
Master Jesus: We love mankind. Every day we strive to bring humanity closer to the spiritual kingdom. Buddha and I work in tandem. There is no contradiction in our work or in our goals for humanity. I ask Christians everywhere to embrace the love of all religions and reject the pettiness of competition. It isn’t necessary to belittle another religion in order to promote one’s own. There is nothing better that comes from one religion that proves supremacy. It only displays self-righteousness when one attempts to demonstrate superiority of one’s religion.
Master Buddha: We represent love, kindness, compassion and unity for all humanity. That is our mission. Anything else that you imagine coming from us is pure mental illusion. It’s time to forget the differences you perceive. Or least explore the differences from a perspective of positive curiosity, not derision and ridicule.
Master Jesus: Our love is larger than any dispute that could arise over ideas planted in religion or politics. Humanity is sitting on a ticking time bomb. Do you really want to spend your last days on Earth fighting over whose religious teachings are the best? We are unified. It is time for Christians and Buddhists and Muslims, and all religionists to lay down their arms and embrace one another as friends.
Master Buddha: We aren’t naïve. We understand why people fight over religious points of view and affiliation. It’s time to stop. We aren’t going to present eloquent arguments filled with platitudes to persuade people to stop. We just ask. Please stop it now. If you find any love and compassion in any religious teaching, then that is your starting point. Apply it now.
Conversation with Buddha and TMichael: Anger Management
TM: May I ask about anger and its role in our lives and relationships? Will you begin with offering a definition of anger?
Master Buddha: What may seem obvious to most everyone is that anger is a reaction to not getting what you want when you want it or in the way you want it. It can be your fault, or it can be someone else’s fault. The second reflex of anger is retribution or evening the score to recover what you didn’t get plus a bonus for having suffered the agony of anger and inconvenience. There is also anger once removed, meaning on behalf of an injustice done to another for which you have a connection or affinity. The reflex of retribution is the same.
TM: I have a difficult time knowing when to express anger, that is, when it’s appropriate and when it isn’t. Sometimes I wonder whether or not anger is necessary or not, even though it seems to arise as an involuntary reaction.
Master Buddha: Let’s start with the involuntary reaction part of your statement and then move to the rest. Anger is a natural human emotion just like love, sadness, grief, joy, happiness, bliss, disappointment and others in the spectrum. They arise spontaneously as a reaction to what is happening in your life. This as a general statement is true for every human on earth. Then how do we account for the differences in reactions among people? Why do some people react violently to the slightest provocation and others almost not at all to severe events?
Humans share in common an emotional body that works in concert with your physical and mental bodies. There is an influence based upon one’s past life history—what must be experienced this lifetime? There is group connection—what must be worked out for this group of beings? There is the influence of parents, family and community that impacts one’s emotional body and conditions its reactions. Beyond these local influences, there is responsibility from humanity’s role on Earth.
The confluence of these many factors produce differences in reactions from one being to another.
As a social concern, there must be a range of acceptable reactions and for that humans have erected laws to regulate behavior. Within those laws one will find instances that permit retribution resulting in death of the offending party that passes as justifiable because of the provocation of anger and the acceptance that that person is not liable for such reactions, or as is in some cultures, entitled to the justice of the extreme reaction. Other cultures don’t condone anger reactions to that extent, but make some allowance for it that support the concept of it being involuntary if acted out spontaneously. There are also social customs below the threshold of laws that regulate behavior.
To answer your question of whether or not anger is necessary, we must ask to what purpose is it necessary.
TM: Some people I’ve spoken to about this usually say that expressing anger is natural and involuntary and that it releases the energy from you and that’s a good and natural thing, then you move on. Their assertion is that anger is within the constellation of natural human emotions as you just said and that we eventually evolve to the point that we can freely express anger without killing one another, but express we shall just like any other emotion.
Master Buddha: Would you say that as a rule, expression of anger has the potential to be more destructive in its effects than the expression of joy or sadness?
TM: In some cases yes. But maybe that’s because people overreact to some things due to repression of anger until they explode disproportionately.
Master Buddha: That’s possible, but let’s go back to your question to what purpose it serves and so is it necessary. If our definition of anger described the circumstances of anger, then let’s answer what is anger energetically? What purpose does the delivery of that energy serve?
Anger, energetically speaking springs from the desire nature, which in turn reflects human survival needs, and desires beyond the necessities of life. Anger is the defender of those personal and group needs and desires. If they are threatened, then anger arises to defend. Energetically, it is linked to desire and it does not discriminate between basic needs and frivolous wants without the help of the mental body. Anger at its root level, just is the defender that can be, when combined with mental energy, an impetus to aggression.
TM: In the desire nature and its list of wants, do you include things like dignity and respect?
Master Buddha: Yes, of course. That is a matter of ego interpretation of necessities that we have covered elsewhere.
I wish to draw your attention to the fact that anger derives its force and origin from its role as defender within the human realm of physical, emotional and mental.
TM: From that are you implying that anger doesn’t exist in other realms, such as spiritual?
Master Buddha: I say emphatically that anger does not exist in the spiritual realm because there is no need that goes unfulfilled.
TM: What about the whole Lucifer rebellion? That sounds like some needs unfulfilled.
Master Buddha: That was a matter of pride and desire, not of anger. It was a calculated, creative execution of a perceived right of domain. It failed.
TM: So spirits in the universe weren’t angry with Lucifer and his minions for disrupting and corrupting everything? I mean it seems like a major conflict and you’re saying there was no anger involved and I find that hard to believe.
Master Buddha: What can I say other than what I know to be true? There was disappointment in the whole affair, but not anger or retribution associated with anger. There were consequences that were accepted with responsibility by all involved.
TM: Okay. Please go back to your line of thought.
Master Buddha: Anger finds its origin in the human realm. Given that, we can look for its necessity there. Its purpose is to defend. But is that necessary?
TM: I think I know where you’re going. You’re going to argue that our desires aren’t necessary, neither is defense of them; so, anger isn’t necessary.
Master Buddha: That would be a difficult argument wouldn’t it? Many people would disagree that desires are unnecessary. What about basic survival needs? Don’t those need defending? Can’t anger be necessary for that?
TM: Yes, I suppose so. But couldn’t they be defended without anger? Why is anger necessary to arouse defense?
Master Buddha: Because it is. This is where humanity is right now. As the human race evolves closer and closer to its spiritual nature there will be a diminishment and eventually a disappearance of anger as the impetus for defense. Over time there has been and will continue to be this gradual receding of anger.
TM: I’m surprised. I never would have guessed that the official ‘Master’ position is that acting out anger is okey-dokey.
Master Buddha: Well, we have to cover this a bit more to qualify that position. I think what you’ll discover is that our understanding of human nature encompasses a realistic perspective of long term evolution of human characteristics and traits. The expression and use of anger as a defense mechanism is one. There are others.
TM: I think I need some elaboration on this, because it goes against what I believe.
Master Buddha: And you believe?
TM: Anger is a natural emotion arising from our attachment to what we desire and feel entitled to have. I don’t believe it’s necessary, but we are conditioned to express it, violently sometimes, and to accept it and actually be entertained by it. I believe there are ways to express anger without being harmful to others and that seeking revenge and retribution create more attachment to the experience. I agree this is an evolutionary process, but surely we at the point where we can see that anger isn’t necessary so that we can explore other ways of providing for our survival.
Master Buddha: Does it make you angry that others can’t see this point and share your belief?
TM: A little.
Master Buddha: This is one of those conundrums for which we can’t assert what should be based upon what we’d like it to be—it just is what it is. And at this point in human evolution there is a substantial number among the world population that experience anger differently from the belief you have stated and it’s going to take some time for the weight to shift. In the meantime there is progress toward peaceful solutions among people who have recognized, if nothing else, that peaceful solutions grant more security to the protection of needs and wants than it does by using anger and retribution. It’s a start. You don’t make the shift by being angry or judgmental towards those who still regard anger, violence, war, or force as the natural solution to feeling threatened. It is the natural solution for those grounded in the materiality of humanity, and that is the majority population of the world.
It will change over time through the enduring examples by those who have mastered peaceful solutions to threatening situations. It will happen. Patience is required.
TM: It always requires patience doesn’t it?
Master Buddha: Patience and a non-judgmental perspective.
Conversation with Buddha and TMichael: Humor is Essential for the Human Spirit
TM: What does it take to live a spiritual life?
Master Buddha: Dedication, perseverance and a sense of humor.
TM: Did you have a sense of humor during your life as Siddhartha Gautama?
Master Buddha: Not at first. I was spiritually ambitious and burning with desire. That’s not very fertile ground for humor. Later in that life I developed an understanding of the importance of humor.
TM: Is it as important as dedication and perseverance?
Master Buddha: In some ways maybe more so. The ability to laugh at one’s self is priceless. I see so many lives that tread the path of holiness and they are so miserable because they cannot laugh. So much seriousness kills the spirit.
TM: I’ve learned to laugh at myself more recently and I can say it makes a big difference in reducing the amount of judgment I have for others and myself.
Master Buddha: Life is for experience and for fulfilling purpose. That can be pretty serious. It can also be very funny if you know that all of the mistakes and all of the pain go to the same place when it’s all over.
TM: Where is that, where do they go?
Master Buddha: They go to hell of course, right with the soul who created them.
TM: I take it that was a joke.
Master Buddha: Is it funny?
TM: Sort of, if you don’t believe in hell.
Master Buddha: And if you do?
TM: Well, you might not find it too funny.
Master Buddha: I tell you there is no hell. Furthermore, I tell you that the idea of hell was created to keep you in line. Has it worked?
TM: Maybe it has for some people, but probably not for most folks. It seems there are a lot of loopholes to slip out. It never seemed too enlightened a concept to me. I mean it sounds like something humans would do to one another, but it doesn’t sound too godlike.
Master Buddha: Yes, but don’t you know about the battle, or perhaps feud I should say between God and the Devil? God gave the Devil his due by giving him the real estate of hell and all the sinners that go with it. That’s a fair settlement wouldn’t you say?
TM: Okay, now I know that’s supposed to be funny.
Master Buddha: I’m doing my best to break your reverence for everything. You can stop pretending that you believe everything must be taken so seriously.
TM: You’re right, I’m afraid of offending people, so I tend to show respect for all points of view.
Master Buddha: Does that mean that you cannot find the humor in all points of view?
TM: No, but like I said, I’m afraid some people will be offended by you or me finding humor in their beliefs.
Master Buddha: Do you find offense if someone finds humor in your beliefs?
TM: Well, since I find humor in my beliefs I don’t get offended. But I don’t know if others feel that way about their own beliefs; so, I just avoid making light of their beliefs.
Master Buddha: That’s very polite and considerate of you. Do you have thoughts about their beliefs and do you usually think funny thoughts, silently to yourself?
Master Buddha: Then maybe you should share them with others and let them tell you if they are offended or not. Maybe they would have a good laugh with you. Did you ever consider that option?
TM: Not really.
Master Buddha: I’ll tell you a story about a man who traveled the world in search of the perfect religion. He stopped in every village in every country and sought out the priest. He asked each and every priest, what makes your religion so perfect? And after each description the priest gave he would laugh uproariously, falling over on his side, rolling on the ground. At first the priest would recoil in horror and offense that this stranger would be so rude to laugh at his religion. But eventually seeing and hearing the stranger laughing so uncontrollably, the priest would crack a smile at first and then after a few moments he would start to gently laugh and then he would also fall over with laughter.
The villagers in seeing this would think that their priest had gone mad. They would try everything they could to restrain the priest. But to no avail. The priest would laugh and laugh for hours until he would fall unconscious in sleep.
This happened in one village after another as the man traveled throughout the world. When he at last he had covered all known villages and had laughed with every priest, he decided to compile his notes about every religion on earth and why the priests believed them to be the best religion in the world.
When he examined his notes he began to laugh uncontrollably again. In every language and in every way the priests gave him the same answer. Their religion was the greatest because the Supreme Being, God, had decreed theirs the best, the greatest and the one that all men should follow.
It was this news that he shared with each priest he encountered after the fits of laughter. In that state of ecstasy, they all embraced him and thanked him for reminding them of their own arrogance.
TM: Thank you for that story. But, really I think the man would have been hung in some places.
Master Buddha: You underestimate the power of pure enlightenment. Laughter is one of the best pathways to pure enlightenment. At any rate it is necessary from time to time to keep one’s balance.
TM: We use humor to ridicule oftentimes- to belittle others and their ways. I think that is what feels bad about humor and then it takes on irreverence, especially as it relates to one’s religion.
Master Buddha: Ridicule would be ineffective unless one has a powerful attachment to the importance and inviolability of one’s religion. It seems to me that if one is so sensitive to receive ridicule, then perhaps the weakness is in his faith that his religion has any value at all and must be held together by his defense of it as being beyond reproach.
I once encountered a monk who delivered the most eloquent and beautiful sermon on the virtue of humor. He told of his journey to a foreign land and of his many blunders with language and custom. His audience was all smiles and laughs as they recognized themselves in each anecdote. Why can’t we have that acceptance about religion? Is it somehow more important than its adherents? There is a problem here that goes deeper than offense at irreverence. There is a problem that a man can only resolve by finding his true spiritual nature through a religion that he so identifies with that he has the strength and the courage to laugh at himself and his religion occasionally. Life is experience and religion is also experience. This means that it must be accepted as fallible and in need of evolution. Man must not guard it as if it is a treasure that belongs only to him, and is so fragile that it will break at the slightest injury.
Religion is a living thing. It is nurtured in the way all living things are nurtured. It must learn. And to learn it must not take too seriously what it already thinks it knows. Otherwise there is no room for new insights. Without new insights how is it to grow and learn and allow for nurturing?
TM: What about humor in our popular culture; it reflects where we are socially, but often in a mean-spirited way.
Master Buddha: You’re correct in your emphasis on ridicule and mean-spiritedness, but really this is the stuff of children. It hurts one’s feelings to hear such things because of the attachment you have to the importance of such things. The more that you clutch onto your beliefs, whether religious in nature or secular, the more offended you’ll be at the suggestion they are unimportant or faulty in some way. There is no escape then from the mode of defense. And to be in the mode of defense requires much serious vigilance. This excludes humor from one’s life.
Without humor, expressions that should effortlessly pass through get stuck. When you have a thought or a feeling at the level of consciousness and you stuff it, what do you think is happening to the energy behind it? Humor allows for the movement. Otherwise in its place we have judgment. And with that we have stuck energy. With stuck energy we have the root cause of disease and physical distress.
TM: I think I’m afraid to let go of the beliefs and I defend them because I don’t know what will replace them. Maybe it will be worse than the ones I eliminate. And then where will I be?
Master Buddha: You’ll be stuck if you don’t release the attachment to your beliefs. Yes, certainly you could adopt beliefs that are no good to serve you and your fellow beings. But remember, that at the point you have decided to openly question your beliefs, you have opened the door to your spiritual nature in a way that can and will inform you. It will not lead you astray. It will take you where you need to go regardless of your opinion or protestations. You may at any point stop the course, but if you feel that despite your discomfort or resistance, it is the right path, you’ll continue.
It is rare to find one who has no doubt whatsoever. There is a difference between doubt and denial. A strong attachment to beliefs relies on denial to guard its gates, so to speak. Doubt can leave the door ajar and permit examination. There can be a gradual release of belief as one becomes familiar with a new idea.
TM: It seems like there must be some value to the fact that the majority of the population holds steady with certain beliefs as a sort of social glue. What would happen if everyone just shed his beliefs and tried on new ones? No one would be able to function in a society where you couldn’t anticipate anything.
Master Buddha: This is quite the conundrum for people who begin to tread the path to enlightenment. How does one explore new beliefs while remaining in the world that is governed by set beliefs that demand conformity? This is not so hard to understand once you accept that everything will be okay if you are out of sync with the collective consciousness of humanity. The mass of humanity is in sync with this collective consciousness and it is this fact that terrifies you and holds you back; yet at the same time it urges you to rebel against it. Remember this, most of humanity is subject to the magnetic pull of the collective consciousness. They have no awareness that it should be any other way—they are present with it and do not question it from a philosophical perspective. It is the way of life for them.
Those who have crossed the threshold of awakening and sense there is more to experience in life will not be satisfied. They will agitate for change in their lives and also in society as they press against the forces of conformity. This is the tension that is necessary to move the mark of progress for humanity. It is the birth of new consciousness and it struggles to break free from the confines of its womb, which is represented by mass consciousness.
TM: Is this break more difficult in Western society than in Eastern?
Master Buddha: Yes, largely because in Western society, the individual surrenders much authority. The irony is that while that is true, the individual is encouraged to compete and excel at the cost to everyone around him. On the one hand you are worthless and not capable of making your own decisions about life and on the other hand you must lift yourself up by your bootstraps in order to prove your worthiness.
It is a system of behavioral conditioning that says that you are incapable of excellence except through the authority of (fill in the blank). You may do your own thing, so to speak, as long as you don’t cross this boundary that has been established by the authority, be it religious or governmental. The great problem for Westerners is that they feel they are the freest society on Earth, and yet their happiness seems to spring only from being in a position of economic and military dominance. That again reflects the notion of being “the world authority”, which satisfied their belief system of being free. If they are the authority, then they must have overcome some other authority, which means they must be free. It is a convoluted psychology and one that will require a good deal of working out. With the spreading of Eastern thought, many in the West are beginning to question this foundational belief system. That takes us back to your question. Yes it is difficult to break with a system that breeds insecurity and at the same time encourages development of the little ego to compensate.
TM: What about dedication and perseverance?
Master Buddha: Human nature changes slowly, in the individual and in the group. Dedication and perseverance provide the counter balance to the insatiable impatience of humanity. It isn’t more than a mental discipline to favor patience. It is also a matter of the emotional nature in regard to one’s desire, but the impetus of impatience comes from the mind. Dedication and perseverance represent the noble virtues that humanity identifies with, and so can provide the strength of character needed to thwart the ill effects of an impatient mind. It is a bridge technique and once greater understanding is reached, it too shall be cast off. Humor endures beyond the shedding of dedication and perseverance. That is why I say it is the greatest of the three, yet they work together at one stage to assist humans to the next level of understanding. Where a healthy sense of humor can dissipate despair, dedication and perseverance keep despair abated because of the promise of a better life earned. Humor eliminates it immediately.
TM: We really admire dedication, loyalty and perseverance. Those are character traits held dear by most people aren’t they?
Master Buddha: Yes, but your question began with what does it take to live a spiritual life. Not what do most humans admire in one another. I’m saying that humor is a compassionate, loving way to accept one’s ignorance—of oneself and ignorance of others. The opposite of humor about these things is judgment. That means defending against your lessons, which in turns makes the lesson nearly impossible to accept without accepting blame for ignorance and the consequences associated with ignorance. That means that one is shamed as one consequence, or one must feel guilt for being ignorant, or one must feel she is lacking in some way that points to self-inadequacy. The intent of judgment is to undermine self-confidence.
TM: This always gets around to judgment is seems.
Master Buddha: It’s important to understand the harmful role judgment plays and that there are other options to using judgment. Humanity has relied on judgment because it has been believed that humans are inherently evil or at least bad and that judgment is the way to keep everyone from enacting the evil things in their hearts. If you could stand back from humanity as we can, you’d see how steeped you are in this belief and this stuck position. You cannot advance any further by using the system of judgment. This is the end of the road for it. It will only bring destruction on a huge scale if your systems of thought persist in this way.
TM: That sounds gloomy.
Master Buddha: It is. Judgment is the root of hate, for oneself and for others.
TM: Others might say it’s the reverse.
Master Buddha: They go together and so what difference does it make, where there is one there is the other and their presence makes it impossible to embrace love. That in turn makes it nearly impossible to learn, to evolve.
TM: Yet, arguably humanity has evolved, and quite rapidly in some ways, wouldn’t you agree?
Master Buddha: The speed and progress of humanity is relative and really you haven’t anything to compare it with unless you are suggesting that perhaps you could compare it to the progress of a rock. In which case I could agree that humanity is faster in progress. But what does that suggest?
TM: I don’t know. I’m not defending the use of judgment, I’m expressing that most humans probably believe we’ve come a long way in a relatively short period of time.
Master Buddha: Whatever role you believe judgment played in that progress is now over wouldn’t you agree?
TM: It won’t be so easy to just throw it away if you believe that it was instrumental in the progress you’ve made. Aren’t there different levels of judgment, like this is good and useful and that isn’t?
Master Buddha: That is a different context entirely and one, by the way, that can be used to subtly judge while pretending to be open and neutral. So, you’re right in stating there are different levels of how judgment is applied. So maybe we can start with the most obvious way regarding human behavior.
This method of judging one another’s behavior as to good or bad has it roots in an innocent and useful social practice. Early agrarian societies needed standards of behavior in order to coordinate the community toward those practices that would yield the greatest results for survival. This included provisions for food, shelter and defense. It wasn’t too long after that however that some people, mainly priests and rulers, discovered that if they could devise, interpret and defend the judgment of behaviors intended for the good of the community then they could derive much power for themselves. And it was from that point that political interests and greed for wealth and power became the motivating force behind the creation of the principles men and women were to be judged. It has only grown more distorted and corrupt ever since that time and it will only grow worse. So, that is why I say it has run its course.
Conversation with Buddha and TMichael: Fear of Death and Life
TM: How does one accept death and the will to live at the same time?
Master Buddha: That’s not so easy to explain or understand. The reason is because of attachment to living and then attachment to accepting death in order to be free from fear. There is, in between the actual truth of acceptance of death and the first step, a period of elation at no longer sensing any fear around dying. When the fear of dying has so long ruled the physical life it is quite a relief to no longer walk in fear of it. However, there will come a test. And that test will present an option to die or an option to live and that is when you’ll discover how attached you are to the notion of dying versus the notion of living and which one actually carries the most fear. There are two parts to the fear aspect of living in the flesh. The first is fear of dying and that preoccupies all your thoughts, emotions and energy to avoid its actuality. Then there comes the fear of living, which exposes all the painful self-inadequacies. That’s enough to make one embrace death, now no longer feared, as an escape from the fear of living.
Just as one has to face the fear of death, one has to face the fear of living. The fear of living is the more difficult of the two because it is more difficult to imagine. Death is universally the same, except perhaps in the actual method or circumstances of death. Living on the other hand can be a slow form of death or a joyous expression of all that is. You can choose which it is. Again, just because one has the power to choose doesn’t make it easier. You must understand what it is that you are choosing and have the skills to choose according to your individual nature.
TM: So, my question assumed there was no fear of living, only fear of dying. How does the will to live then resolve with the fear of living?
Master Buddha: The will to live requires no effort because it is your innate spiritual will, which in the flesh is instinctual. The fear of living is concerned with those matters of quality and choice. How shall one live? What occupation shall one choose to provide the essentials of living? Shall one create a family, a marriage? What will engage my thoughts and my energy? Those are the questions of living that determine the quality of one’s life.
TM: Where do the self-inadequacies come in?
Master Buddha: That is the lifetime struggle for most humans. It depends greatly upon the wisdom of one’s parents and the living environment that one is exposed to during one’s formative years. But even under the best of circumstances it is unavoidable to deal with self-inadequacy to some degree. In the middle, that which is normal, one sees that before a child reaches school age already the seeds of self-inadequacy are planted and many more shall also be planted during the years of attending school. This is a tremendous challenge to change because parents are still struggling with their own self-inadequacies while trying to raise children, schools are populated with adults who are struggling with their own self-inadequacies and of course the children are in the thick of it as well.
TM: So, if I understand what you’re saying, it is self-inadequacy that is the root of our fear of living, not fear of dying.
Master Buddha: Fear of death is first, but it’s a mask for fear of living based upon self-inadequacies. One must first confront fear of death and then begin the process of awareness of self-inadequacies and correction in order to reach the joy of living instead of the fear of living.
TM: What similarity is there between self-confidence and self-adequacy? In Western culture anyway, adequate is mediocre and not good enough if one is to get ahead in life. So where does this reconcile?
Master Buddha: Well, adequacy is a relative term in this case. If the standard in Western society is excellence then that is what is meant by adequate, that is one must be excellent to be self-adequate.
Self-confidence can be genuine or a rationalization that one has created to cover for self-inadequacy. There are only a handful of truly self-confident people, those who have mastered the fear of death and the fear of living. Most people are spread along the spectrum of self-confident, yet still self-inadequate underneath, to self-inadequate as a constant in their daily lives. The meaning of self-confident is to be truthful with one’s self. So, in that case, there can be a conscious level of self-confidence and fears around self-inadequacy at the same time. What I mean, is that you can be aware of your perception of self-inadequacy and still be self-confident in an honest way. That is the point of transition that many people find themselves now. They are exploring self-awareness, which leads to coming face to face with their self-inadequacies, which is giving them a genuine self-confidence that they are progressing toward joy in living. It’s not always perfect and there is still illusion, but it is in the right direction.
TM: Can any of us really be inadequate?
Master Buddha: That’s for each person to determine.
TM: Yes, but we’ve determined for the most part that we are inadequate and you’re saying that’s a problem. So, clearly we’re incapable of making this judgment.
Master Buddha: And by what standards have you determined that you are inadequate?
TM: We set the standard by looking around us and seeing the ones among us who are adequate and then compare ourselves to them.
Master Buddha: And how do you know what makes someone adequate?
TM: We’ve determined through our social consensus the traits that are desirable and those are the ones that form the foundation of our adequacy. Then there are individual traits that one can have that deviate from the social norm that enhance our adequacy.
Master Buddha: So, under your system the guidelines are derived by social consensus and then measured by each of you as you see it in others in contrast to yourself. Do you see others who are less adequate than you are?
TM: Of course we do. There are others who are more and some who are less.
Master Buddha: Have you ever heard someone say really flattering things about you and you felt those things weren’t true?
TM: At first it feels good to hear those things, but there have been times then when I doubt those things are entirely true, maybe a little.
Master Buddha: Do you tell yourself about your qualities that make you adequate?
TM: Not often, but sometimes.
Master Buddha: Do you tell yourself about the times you are inadequate?
TM: Probably more so than the other way.
Master Buddha: Why is that?
TM: Because I’m inadequate more often than not?
Master Buddha: Well, you were a good sport to fall into my trap on this one. Although I know that a part of you believes there is much truth in what you said. It’s hard in this world to counter the many messages of self-inadequacy. And that’s what everyone wants the most, to feel adequate and have others recognize them for this. It’s understandable that if you are telling yourself than you are inadequate that you would turn to others to get the feedback that you are adequate. What happens though when they confirm your belief that you are inadequate?
TM: That’s the worse when it all coincides to tell you that. That’s the worse kind of depression and despair I think; to feel worthless and incapable of living a good life.
Master Buddha: You have a fairly simple prayer that you recite to accept yourself as you are and know you are loved. Because ultimately adequacy has to do with being lovable, don’t you think?
TM: Are you saying they are synonymous?
Master Buddha: I think so, even though adequacy has to do with a performance of talents that in total can make you lovable, what is someone if they are adequate but unlovable? Are they happy? What if they conform to all of the social standards of adequacy, yet they don’t feel others see them in that light and they don’t experience love in their lives?
TM: Well, that pretty much sucks. So you become bitter or you try harder and harder to prove your adequacy, and lovability I guess.
Master Buddha: What is the prayer that you recite?
TM: It’s Love in Abundance. There’s one line in particular that resonates with me in terms of self-acceptance and self-love. “I am that I am and thus receive the blessings of love in abundance.” If I’m feeling critical or judgmental of myself, I often recite that line with a substitution for “that I am”. It could be, “I am selfish and inconsiderate and thus receive the blessings of love in abundance.” It has the effect for me of embracing the worse things I could think about myself in love and then I just feel love and not the power of the criticism or judgment.
Background Conversation with Jesus and TMichael: Love and Loneliness (Part 1)
This is the third conversation with Masters Jesus and Buddha. I’m never sure how it’s going to start. I sit. And wait. I think of things to say but they’re not really the things to say only forced ideas that my mind impatiently pushes into the foreground to get it going. But then a question springs up and that’s the beginning.
Conversation with Jesus and TMichael: Love and Loneliness (Part 1)
TM: Why are people in my culture so lonely and are people in other cultures lonely too?
Master Jesus: That’s a good question. Relevant for many people, yet misunderstood in this age of plenty and hectic daily living. As I look at the times that have passed and note that throughout human history and human suffering, never has there been as much loneliness relative to so much material and social progress. How could this be?
TM: That was my question.
Master Jesus: Don’t you have an idea why it is so?
TM: I don’t really know. I observe people who are lonely and I feel sad for them. Sometimes I see people who are surrounded by friends and family and still they are lonely. They’ve somehow lost contact in a way that they don’t know if they exist or not I suppose. I’ve had moments when I felt alone, but they seemed fleeting like a day or two and then I remembered something that connected me and I was back.
Master Jesus: Do you imagine hope has anything to do with the feeling of loneliness?
TM: I don’t think so, but since you brought it up I imagine that you think it has something to do with it. Do you?
Master Jesus: No I don’t. But I can tell you that people who are experiencing loneliness feel as if there is no hope for them. They are hopelessly isolated.
TM: If that’s so, then hope does have something to do with it.
Master Jesus: Really? And how is that?
TM: Well, if there’s an absence of hope, then hope has something to do with it then hope has something to do with it—the reason why they’re feeling lonely.
Master Jesus: What if they’re wrong? What if hope is just something that fills the gap in a perception of life filled with holes? What if hope merely replaces for a moment the underlying sense of despair that is the theme of a disjointed view of life?
TM: Yes, but that is the point of hope. It’s sort of a wild card, a get out of jail free card. It bails you out when you don’t know exactly what has you down, whether it’s loneliness or depression or sadness. Hope is a handy antidote.
Master Jesus: That’s an interesting way to view it. I see love fulfilling that promise. So is hope a bridge then to something else?
TM: I guess so in a way. It’s getting out of someplace, an emotional place that feels yucky. I’d say it’s more of an escape “out of” rather than a bridge. Although I think in order for it to work, obviously it has to be a bridge to something better than the thing that one is getting out of. But since you brought up love, how is that different from hope? Isn’t it the promise of something better but in a more generalized way?
Master Jesus: Love is more than the promise of something better. It is all there is. Any other state is a creation of someone who isn’t connected consciously with the only state there is. So that that doesn’t confuse you, let me state it another way. When you are experiencing loneliness, fear, doubt, depression or sadness, you have created those states, but they’re not real. They’re illusions. Love is real and the only state.
TM: When you say they’re not real and love is, what do you mean? What does ‘real’ mean?
Master Jesus: The limitations of language are real. ‘Real’ means the genuine thing, the enduring, absolute thing. It is the be all, end all. There can be no other. Something is unreal when it poses as something real. Sadness poses as reality, and so does loneliness. Those states pretend to be real to give you the experience of what it would be like if they were real.
TM: That’s fine for you to say, but how can we know that is true? When people are lonely or sad they are those things. That is a real experience.
Master Jesus: I see how you trap yourself in believing that those states are as real as love. Let’s say that only one thing can be real. Let’s also say that everything other than that thing is unreal. The only reason you would believe that the unreal things are real is that you believe the real thing is unreal.
TM: Now you’re messing with my head. I don’t follow you. I know love is real. When I experience love I know it and it’s real. Then there can be a moment when I experience loneliness and it’s different than love and for that moment it is real and love isn’t activated or present, at that moment, so the other thing is and it’s real. Why can’t they all be real?
Master Jesus: So, by your reasoning all things are real and none are unreal?
TM: Yes, I guess that’s true.
Master Jesus: But only one of them can be real at one time, is that it?
TM: For the most part, yes. But I think there are times when I experience more than one state at a time, or there’s some overlap. Often I can sense the transition from one state to another.
Master Jesus: What causes the shift then, from one to another?
TM: I don’t know, it just shifts. Thoughts trigger the shift I suppose.
Master Jesus: And you create the thoughts, is that correct?
Master Jesus: And you create the thoughts with the intent to shift from one state to another, or is it involuntary?
TM: Well, mostly I think if you’re depressed or lonely then you’re motivated to shift out and so it’s a conscious act. If you’re in a happy or joyous state and you start to slip into another state it seems more of an unconscious act. I mean people basically want to be happy and so they strive to stay that way. If they’re sad they try to get to the happy state.
Master Jesus: I noticed you used happy and joy, not love. Why is that?
TM: I remember what you’ve said, that happy and joy are states of love.
Master Jesus: So does that make love a meta-state?
TM: Could be I guess.
Master Jesus: If love is a meta-state and happiness and joy are states that reflect love, then what meta-state does loneliness and despair reflect? Or do you consider them to be meta-states?
TM: I consider them to be undesirable states. But I don’t know the answer, maybe they reflect evil.
Master Jesus: Now we’re getting somewhere. So, you believe then that love and evil are the meta-states and from those the others come into momentary reflection?
TM: I wasn’t aware that I thought that, but maybe I do or maybe I just don’t know and you’re putting words into my mouth. I have never thought that deeply about it. I guess I’m like most people I just live my life from one state to the next trying to stay a little longer in the good ones and avoiding the undesirable ones.
Master Jesus: Well, that’s an honest answer and one that represents the majority, if not all, the human race. But surely you have thought deeply about these things, as have others. Is it that you don’t trust the conclusions you’ve reached?
TM: I think it’s more like I’ve never really concluded anything. I resort to the old story of love and evil, good and bad, happy and sad, because that’s easier than risking a new story that may not be true. And at least the old one is accepted by nearly everyone.
Master Jesus: It’s time to risk a new story. I think you already have, but you’re not sure whether or not you want to tell it. What if you’re wrong, right? Then you’ve duped yourself and everyone else who believed you. I’ve told it and others have told it. It gets changed a little here and there so that it looks more like the old story to make it more comfortable for everyone. So, I’ll tell it again.
TM: Please do. I’m willing to listen. Is this going to answer my original question about loneliness?
Master Jesus: Yes, and more. Love is all there is in this universe. It is the meta-state. Every other state of emotion you experience is either a reflection of love, or it is a state you have individually and collectively created in order to experience that which isn’t love. Evil is the creation of humanity and is unreal. It appears real because you believe it is as part of your collective agreement to do so.
You experience life one moment at a time on Earth. You experience life on more than the Earth dimension. The meta-state of love is on all dimensions. You create within the realm of Earth during your incarnation here. Your creation does not extend beyond this dimension. You can choose to create with love or you can choose to create with that which is not love. At the point when your creation is purely from love then your boundary of creation will expand. That is the moment we are all waiting and working for.
The challenge of humanity is to synthesize all that is in your human nature with all that is in your spiritual nature. Love is in both and will temper the fusion. Give up your addiction to your own creation when it isn’t in alignment with love.