God Speaks to You

“This is a brief exploration of the nature of My Creation and your place in it.  I know you have many questions.  Here are just a few that I have been asked frequently:

What is My Plan?

What is your place in this plan?

What is your purpose in this life? 

Why are you here?

What is the nature and purpose of faith?

What is ego and what purpose does it serve?

How can you learn and follow My will for you?

Where can you hear My voice in your life?

How can you be sure it is My voice?

Why does evil and suffering exist in the world?

What should you do about it?

How can you find joy and happiness in this life?

How can you bring true joy and happiness to others?

What is your unique mission/calling?

How can you discover it?

How can you follow it?

This is about the spiritual and invisible life of you and Me.  We will discuss the overlapping spiritual wisdom of many spiritual traditions — all with a common message – My message of love and unity.   

You are my precious, loved child.

You are a unique part of me … a part like no other.  You define me and show me a part of Myself I would never otherwise know.

You are loved, completely, unconditionally, eternally and without reservation.  There is nothing you can do to shake my undying love for you.

I want you to be happy, joyful and complete.

I want you to have everything and anything you could possibly want or imagine.

I want you to be happy.

But only you can know what you want.  Only you can tell me what will make you happy.  Your wish is my command.  Your happiness is my happiness.

You are an inseparable part of me and therefore an inseparable part of everything that exists.

Everything you see, everything you know, everything that exists is part of you and part of me.

We created it to make you (and me) happy.

Everything you see, everything that you know and everything that is … is here for only one reason – for your happiness and pleasure (and therefore for my happiness and pleasure).

When you see yourself as separate from me and from all that is, I feel lonely, I feel sad, I feel lost .. because you feel  lonely, sad and lost.

I do not want you to feel lonely sad and lost unless that is what you want for yourself, because I want only what you want.

When you see yourself as an inseparable part of me and all that is, than I feel complete, whole and loved … because you feel complete whole and loved.

I experience myself through you, therefore I feel what you feel, I think what you think and I am what you are.  For that reason, I can never deny you your wishes, nor would I ever want to.  We are one.

You only need to know yourself to know me.
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If you are unhappy, it is because you wish to be unhappy.  If you are in pain it is because you wish to be in pain.

How can that be, you ask?  “I certainly do not wish to be unhappy”, you say.  But in a way you do, if you are in fact unhappy, or in pain or distress.   It is because your wishes are deeper than your awareness.  Your wishes are what you believe about yourself and me on the deepest levels – levels that you are often not fully aware of.

If you believe I am cruel, judgmental, strict and withholding than that is what I will be for you and that is what you will be for others.

If you believe that you are sinful and unworthy and separate from me and all that is, than that is what you will experience and what I will experience.  You have the power to make me and your world what you believe it to be.

That is how you create.  That is how you choose.  That is how you express your desires … by your deepest beliefs.

That is how I create … through your beliefs about me and yourself and the world … your beliefs on the deepest level.

If you believe the world is a cruel place, a place of limitation, survival of the fittest, and a place where there is only so much to go around … then that is exactly what the world will be.

If you believe war, pain, suffering and injustice are inevitable, then that is exactly how things will be.

If you believe that others are only out for themselves … selfish, competitive, judgmental, prejudiced and unloving than that is exactly how they will be. 

If you believe that money and resources are scarce, that you have to work hard or fight for what you want, that you are in competition with everyone else for what you want, than that is exactly how the world will be for you.

Your beliefs (on the deepest level) create this reality for yourself and for me and for everyone else.

On the other hand if you truly believe as Christ (and others) have said that we are all one, that we are all loving and that we are all forgiving … then that is the world you will create for yourself and for everyone else. 

You are me and I am you … we are one.  What you want … what you believe … (they are the same thing) is what you and I and the rest of the world will be.  I want you to be exactly who you choose to be.  And you make that choice by what you choose to believe (on the deepest levels).

All appearances … all outer “reality” … all the things we take to be “real” are only a product of those invisible beliefs.  You make your beliefs … your choices … your wishes “real” and visible in the outer (experiential) world.  It is not a fixed or permanent world.  Only you and I are fixed and permanent.  The outer world is our sandbox.  We create our sand castles and admire them for a while until we are ready to create new ones. 

The creation process is invisible.

It is within you and me.

It is activated by our thoughts, our wishes, our imaginations and our beliefs.

Who we really are is eternal Consciousness,

… eternal Awareness.

… eternal Imagination.

… eternal Creativity.

The world of appearances is only the temporary result of that invisible, eternal creativity.

It is only a mirror that we have created to see and experience parts of our invisible self.

Your body, your life, your emotions, your desires, your ego are a part of me that I have brought into existence in order to experience myself-you … to learn about myself-you …  to enjoy myself-you … to grow and to expand my own understanding of who you and I are.

So I can do nothing but love you.

I can do nothing but give you everything you want.

I can do nothing but create you in my own image and likeness.

I can do nothing but be who you are … just as you can do nothing but be who I am.

We are one and the same.

We are you … and I … and everything that is.

We are you experiencing me and all that I am… and I experiencing you and all that you are.

We are one … all one.”

For more on the nature of You. God and Reality see the Understanding Reality Course

© 2012-2013 GodInsideMe.com. All rights reserved.

Yin-Yang Symbol & Trigrams of the I Ching

A HISTORY OF THE I CHING  (As described in the edition authored by Chris Marshall)

“The origins of the I Ching are almost lost in the mists of time but it is widely accepted that the trigrams (which are simply three lines each representing either yin–a broken line, or yang–a solid line thus forming 8 possible formations) were created by the legendary sage, Fu Hsi, around 3000 B.C. It was Fu Hsi who was credited with bringing the first code of “civilized” conduct into the world and setting down his understanding in an ethical code that was linked to the format of the trigrams. This ethical code was in the form of a number of verses, simple enough to be readily remembered which could thus be handed down orally from one generation to the next. 

The next major advance in the evolution of the I Ching came in the 12th century B.C. when King Wen wrote the first commentaries on the sixty-four hexagrams of which the I Ching consists. In the 6th century B.C., Chinese philosophy took another leap forward with the work of Confucius and Lao Tsu. Confucius was influenced strongly by Wen’s work, writing a number of commentaries on the hexagrams, and it was he who named the whole the I Ching – The Book of Changes – which has remained to his day.

Lao Tsu was also greatly influenced by the I Ching, and his book, Tao Te Ching, which is still enormously influential today, was derived almost exclusively from the I Ching.  This gave rise to a religion/philosophy called Taoism, which to this day still underpins Chinese culture and which has an influence on thinking all over the Pacific area.  It was Taoism that brought the concept of opposing, yet interdependent forces, yin and yang, to the forefront of philosophical thinking.  These two forces are constantly flowing into and away from each other, ever re-establishing their relationship, and this gave substance to the law of continual change that is central to Taoism and to the I Ching.

THE PHILOSOPHY OF THE I CHING

In order to have some comprehension of how the I Ching works and what it is saying, it is essential to try to understand the philosophy that underlies it.  It is significant that the I Ching is also known as The Book of Changes, and this is the first and most obvious clue to its philosophical origins. The ancient Chinese saw the primal energy of the cosmos as an intertwined mixture of male and female, each carrying the seed of the other, as depicted in the ubiquitous yin/yang symbol.

The ancient Chinese further believed that the cosmos was in a perpetual state of flux, motion, and change, and that it was the endless flowing the primal forces of yin and yang into and out of each other, which created the dynamics of life.  While we in the West have chosen to try to understand the mysteries of the universe through rationalism and reductionism, Eastern thought has tended more toward a unitary and intuitive approach.  The two main arms of Chinese philosophy, Taoism and Confucianism, teach the efficacy of “the middle way.”  Broadly speaking, this means understanding the inevitability of change and always being prepared to make the necessary adjustments in your life to maintain a harmonious and balanced stance.  To “go with the flow” while still retaining your own inner integrity requires a considerable strength of will (anyone who has witnessed the power and strength of the Oriental martial arts based on this philosophy  — judo, jujitsu, tai quan do, etc., can attest to this).
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HOW DOES THE I CHING WORK?

To answer this question effectively, it helps to look at the nature of time itself.  Our usual concept of time is linear – in other words, we see time as a straight line that disappears off into the past one way and into the future in the opposite direction, and we are at a point on that line called the present.  But if we see time as circular, then we could stand in the middle of that circle and see how the past and future are in a constant state of interaction.

THE I CHING & UNIVERSAL RHYTHMS

It is clear that all the major religions and philosophies in the world are based on the concept of some form of “unity.” Even if we are unable to find a sense of unity in our own personal lives, by looking up to the heavens we can see a unified rhythmic pattern that we can use to inspire us.  The difference between “Heaven” and “the heavens” is perhaps not always too easy to distinguish; and “Unity” is not a static point existing in some imaginary corner of the universe, but rather a “harmony of movement encompassing all things.” Put more simply, “God” and “Heaven” can be seen in every rhythmic cycle the universe presents to us.  It could be further argued that “God” and “Heaven” are, maybe, no more than those very rhythms and cycles.

The philosophical system embodied in Taoism, and laid down in the I Ching, is based on a cycle of sixty-four possible permutations of the two polar or opposing forces, yin and yang, made up from the groups of six.  Each of these groups of six, or hexagrams, is composed of two trigrams representing the union of heaven and earth.  To quote the Hui Ming Chin, “the most marvelous effect of the Tao is the circulation in conformity with the law.  What makes the movement inexhaustible is the path.  What best regulates the speed are the rhythms.”

For more on the Universal Message of the I Ching see the Understanding Reality Course.

    Buddha in Meditation

Siddhartha Gautama, known as the Buddha, was born as a royal prince in a place called Lumbini, which was originally in northern India, but is now part of Nepal. His exact lifetime is uncertain, yet most historians date his lifetime from 563 BC to 483 BC.  The meaning of the word Buddha is “The Enlightened One”, or “The Awakened One”, and refers to one who has become enlightened. Siddhartha Gautama is regarded as the Supreme Buddha of all eras.

Gautama enjoyed a comfortable upbringing, and when he reached the age of 16, his father arranged his marriage to his cousin. According to tradition, she gave birth to a son. Siddhartha Gautama was provided with everything he could want or need. However, he was not satisfied with his life, and felt that material wealth was not his life’s goal.  One day, he left the palace to see the world outside, and was confronted with the sufferings of life, which he never knew before. Troubled by the emptiness of a life of luxury when others suffered, at the age of twenty-nine, he left the palace to lead an ascetic life, with the determination to find the answer to the problem of human suffering.

For six years, Siddhartha Gautama followed ascetic practices, studying and following different methods of meditation, with various religious teachers. However, he was not satisfied, and felt that he had not found any real answer to the problem of human suffering. Next, he took his austerities even further, and tried to find enlightenment through deprivation of worldly goods, including food. After nearly starving, he decided that extreme asceticism didn’t work for him, and adopted the path of moderation, which the Buddhists call “the Middle Way”.

According to tradition, it is said that at the age of 35, Siddhartha Gautama sat under a tree, known as the Bodhi tree, and vowed not to get up until finding the truth. He sat and meditated, and after 49 days he attained Enlightenment. From that time, Siddhartha Gautama became known as the Buddha, “The Enlightened One”.  Following this experience, Buddha dedicated the rest of his life to teaching others how to also become enlightened.  Since he lived to be eighty years old, his teachings and quotes over the 45 years he taught are voluminous.  These were carried down through oral tradition until approximately 150 years after his death when the first writings on his life and teachings were produced.

Buddha’s Teachings

Buddha taught that the way to happiness or bliss was to control the mind through meditation and to live a loving and “mindful” life.  The goal is to reach “Nirvana” which contrary to some people’s idea is not a state of oblivion but actually a unification of personal consciousness with universal consciousness.

Nirvana in fact is similar or identical to what other religions call “the Godhead.”  Though it is not viewed as a personal entity it has all of the attributes associated with God: permanent, stable, imperishable, immovable, ageless, deathless, and unborn.  It is also power, bliss and happiness, the secure refuge, the shelter, and the place of unassailable safety.  It is the real truth and the supreme reality, the Good, the supreme goal and the one and only consummation of our life, the eternal, hidden and incomprehensible Peace.
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The Buddha realized that the cause of human suffering, and the steps necessary to eliminate it come from within.  He travelled the land and lived simply, teaching people to seek their own truth and to follow no individual or institution including himself unless they verify the teachings with their own common sense and experience.  He continually emphasized that you must be your own authority but pointed to love and understanding as the way to Nirvana.

During his lifetime, Buddha took strong issue with the dominant religion and religious teachers of his day.  He believed that they were mainly interested in their own self aggrandizement and profit and that they mislead the common man with external rituals, and trappings that were a distraction from true spiritual progress.  He believed people must listen to their own inner guidance when choosing a path of worship and belief, not the rigid and oppressive beliefs foisted on men by religious authorities.  In fact he did not believe in formal religions and creeds and prevented his followers from organizing in this way as well as in their attempts to worship him as something apart from them.

Some of Buddha’s sayings include “He who experiences the unity of life sees his own Self in all beings, and all beings in his own Self, and looks on everything with an impartial eye.” “To forgive others is to be good to yourself.”  “Look within, thou art the Buddha.”   “What we think, we become.”    “We are shaped by our thoughts; we become what we think… With our thoughts, we make our world.”  “Believe nothing, no matter where you read it, or who said it, no matter if I have said it, unless it agrees with your own reason and your own common sense.”

Summary

By the example of a life dedicated to others, and his teachings which emphasized love, understanding and the seeking of Enlightenment, Buddha has the clear stamp of one aligned with his own Divinity.  He did not seek that title for himself, neither wishing to be worshipped by his followers or believed beyond the test of their own reason and common sense, but rather he sought to point the way for ALL people to reach the same heights of inner peace and Enlightenment as he.

For more on Buddha’s Universal Message see the Understanding Reality Course.

© 2012-2013 GodInsideMe.com. All rights reserved.

       The Bahgavad Gita – Chariot

The Bhagavad Gita, “The Song of the Lord” is the best known of all Indian scriptures.  It was also Gandhi’s Bible.  Written sometime between 200 BCE and 200 CE, the Gita is actually based on teachings from much earlier texts — the Upinashads which were written around 1000 BCE.  These in turn were a codification of an ancient oral traditiion, firmly in place 1500 BCE and earlier in the Indus valley.

Historians believe that like the Iliad, the Gita might well be in the setting of events culminating in a war that took place around 1000 BCE.  It is a story of a conversation between a prince, Arjuna, and  his charioteer, Krishna, on the field of an impending battle between two factions of the Prince’s family.  But the Gita is not what it seems — its not really a dialogue between two mythical figures on a battlefield at the dawn of Indian history.  The battlefield is a perfect backdrop, but the actual subject is the war within — the struggle for self-mastery that every human being must wage to live a life that is meaningful, fulfilling and worthwhile.  Krishna, the charioteer is actually God personified, sent to guide and instruct the happless prince in how to live his life and find true fullfillment.

Excerpts from the introduction to tne Gita as translated by Eknath Easwaran follow:

“In the early part of the first millenium B.C we find clearly stated both the methods and the discoveries of brahmavidya (the “Supreme Science” or the science of consciousness),  With this introspective tool the inspired rishis (literally “seers”) of ancient India analyzed their awareness of human experience to see if there was anything in it that was absolute.  Their findings can be summarized in three statements which Aldous Huxley, following Leibnitz, has called the Perennial Philosophy because they appear in every age and civilization:

1. There is an infinite changeless reality beneath the world of change;
2. This same reality lies at the core of every human personality;
3. The purpose of life is to discover this reality experientially: that is to realize God while here on earth. 

These principles and the interior experiments for realizing them were taught in “forest academies” or ashrams – a tradition that remains unbroken after some three thousand years. … The very heart of the Gita’s message is to see the Lord in every creature and act accordingly, and the scripture is full of verses to spell out what this means:

I am ever present to those who have realized me in every creature.  Seeing all life as my manifestation, they are never seperated from me. They worship me in the hearts of all, and all their actions proceed from me.  Wherever they may live, they abide in me  (6:30-31)
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 When a person responds to the joy and sorrows of others as if they were his own, he has attained the highest state of spiritual union. (6:32)

That one I love who is incapable of ill will, who is friendly and compassionate. (12:13)

They alone see truly who see the Lord the same in every creature, who see the deathless in the hearts of all that die.  Seeing the same Lord everywhere, they do not harm themselves or others.  Thus they attain the supreme goal. (13:27-28)

If I could offer only one key to understanding this divine dialogue (the Gita), it would be to remember that it takes place in the depths of consciousness and that Krishna is not some external being, human or subhuman, but the spark of divinity that lies at the core of the human personality.  This is not literary or philosophical conjecture; Krishna says as much to Arjuna over and over; “I am the Self in the heart of every creature, Arjuna, and the beginning, middle and end of their existence” (10:20)

 “Even while ancient India was making breakthroughs in the natural sciences and mathematics, the sages of the Upanishads were turning inward to analyze the data that nature presents to the mind.  Penetrating below the senses, they found not a world of solid, separate objects but a ceaseless process of change – matter coming together, dissolving, and coming together again in a different form.  Below this flux of things with “names and form” however, they found something changeless: an infinite, indivisible reality in which the transient data of the world cohere.  They called this reality Brahman: the Godhead, the divine ground of existence.

This analysis of the phenominal world tallies well enough with contemporary physics,  A physicist would remind us that the things we see “out there” are not ultimately separate from each other and from us; we perceive them as separa because of the limitations of our senses.  If our eyes were sensitive to a much finer spectrum, we might see the world as a continuous field of matter and energy.  Nothing in this picture resembles a solid object in our usual sense of the word.  “The external world of physics” wrote Sir Arthur Eddington, “has thus become a world of shadows.  In removing our illusions we remove the substance, for indeed we have seen that substance is one of the greatest of our illusions.” 

For more on the Universal Teachings of the Bhagavad Gita see the Understanding Reality Course.

© 2012-2013 GodInsideMe.com. All rights reserved.