What more can a temple do?

No 502 of Living Life Series 1

Every Chinese temple has similar history. There is the descent of a temple saint. The saint attracts people with blessings and the gathering of people will result in a temple being formed. The people unite behind the saint and the trancer or medium.  

But in time, human weakness creeps in. The kinship and trust of men for one another weaken when the saint steers away from trancing as trancing is only the interim and over the long term will be frowned at for obvious reasons. 

The trancer passes on or leaves the scene for whatever reason. Men then cannot work as one and rivalry sets in. 

One small group then tries to dominate and edges out the rest. The group thinks that this is the end-all but instead, they further their own social agenda and call this success. With time, they become more entrenched and inward looking. Only those who sing their tune can be with them. This is the fate of some Chinese temples. 

Temples blame why the young and educated stay away from them. Some temples even have commendable welfare activities like old clan associations. They have aged homes and distribute provisions to the poor in society. But they still lack life and attraction for the young, educated and those with other views. 

Most strikingly they lack mass spiritual activities. Temples grumble and ask what more can they do. They lament, "What more can a temple do?" 

They even say they do not have the manpower to do more than the basic routines and mass routine weekly religious activities are out of question. They vehemently insist that there is simply no manpower. 

Soon whatever meager manpower they have become old. They even outsource and buy manpower for festivals and the running of welfare activities. The rest will then be history and obvious.

The only way for a temple to undertake to have a future is to abide by the plan or directions of the temple saint. One short phrase to sum this up is to effect the doctrine of the temple saint. 

A temple saint like Lord Bo Tien wants members to make use of whatever little strengths in each member to counterbalance out the weaknesses or flaws of one another. Monopoly by anyone or group will only be myopic and bring downfall of the plan of the temple saint. 

The lord saint said that like insects to a flower, such men may well not be interested in the plan of the temple saint. They just want to have their nectar of personal gain. As such they will rid off any dissenters in the temple so that they can have their way.

Lord Bo Tien with feet
balancing yin and yang
Both are needed in life
and in a temple

The lord saint said that there is need to bring together the members of differing interests, experiences and views as one even if they fall into camps of various yin and yang - the polarities like fire and water. Yin and yang must work as one and revolves as one so that there is peace and life will be more meaningful. 

Yin and yang rotating as one

A temple must have two controlling bodies - a council of elders to focus on spiritual in addition to the temple administration to focus on mundane management. There must be rotation of people into both bodies to ensure new blood and no monopoly. 

The problem is that men are sorely lacking in people well qualified for the council of elders, more so when the council must dictate on spiritual directions. But despite the lack of such men, council is still needed. 

It is better to have the ignorant with some wisdom to handle the ever more ignorant in the management who should focus in what they know better which is management. The little wisdom in men on both sides will sort of add up and synergize. The yin yang checks and balance will be good. 

Those wiser than them who are far outnumbered should stay out and watch for they will be frowned at by both sides. They can still play supporting roles from time to time but should let matters be which is to let nature takes its course, not rush men along but let men pick up learning step by step.

The above discussion is based on the principles of Lord Bo Tien for any temple. The principles are 

(1) There is the need to learn from fellow men, both their plus and minus points. Life is the living gospel. 

(2) Men must work as one like the various particles of the concrete pillar. Cement is the binder of particles. Likewise, the doctrine of the temple saints is the binder to gel men as a pillar. 

(3) Men fall into roughly more yin or more yang. Men like fire and water can be opposites but opposites can still complement if they even just try to. Only then there will temple like men in society shine forth more effectively like a collection of candles. 

(4) The far may be near and the near far. Far and near are dear to God and saints. All must contribute and allow others to do their part. (Do not chase anyone away. No one is an outcast in a temple. If there is such policy to outcast anyone, more so a pioneer or elder, that temple is no longer a temple for that temple knows not doctrine, let alone practice it.)

(5) Temples must provide the downstream derivatives of doctrine - what the downstream of a river provides so that the more discerning can go to the upper source for clear water - the basic doctrine common to all religions

Instead of having temples and ending up having problems due to men, it may be better not to have any. In time, even a temple with his name may end up with such fate. Lord Bo Tien says that the world is the universal temple with religions as pillars in the four cardinal directions. People under heaven is in that temple. Go for the universal temple. 

Like the good lord Lord Bo Tien,
Ji Gong The Living Buddha too
casts his vision and mission
on the whole wide world.

Ji Gong the Living Buddha believes that it is better not to have more temples only to foment problems. He roams the world of men and is carefree. The whole wide world is his temple. There is no need for management bodies and spiritual councils. 

Ji Gong ever so free and peaceful

It is better that the name of a saint NOT be tainted by the problems of men in a temple. A saint, Lord Bo Tien says is like the great ocean to reach out to many shores. 

How can men imprison a heavenly saint in a temple and worse still act as though they can manipulate saints like puppets. To quote a biblical verse, "Do forgive men for they know not what they do." 

Luckily, all saints bear no grudges and are benevolent and open minded. They are not wrathful but loving. They do not say "Woe to men" but they say, "Bless them, for they know not what they do." 

They are not childish and immature. They are not even men but divine saints. They do not say, "Let's fight and see who wins.". They will never hold men to ransom by saying, "Believe in us and only then will we help you." They should never be excuses for wars and terrorism but men may use their names in vain.

They are not demons. They are not men. They are of God and with God. They are saints. We are free to do what we want and they wish us well and will even bless us unconditionally. 

But we must learn to be wiser by the day. We must learn to be more right and good. They have positive regards for us and not negative. They will never condemn us though we will naturally face consequences of our own actions. We are after all what we do and think.

Omitofo

Buddha Amitabha answers all calls
by anyone regardless of religion.
You don't even need to worship him.
Just call out his name Omitofo

Why Gautama hesitated?

No 501 of Living Life Series 1

Gautama Buddha upon enlightenment under the great Bodhi tree was undecided as to expounding the truth or Dharma to men. Like many of the silent Buddhas, he was aware that the "truth is against the current." All would have to go to upper source for clear water as what Lord Bo Tien said many decades ago sometime after his first descent in 1969. 

After persuasion by Lord Sakra, Buddha agreed that there would still be some who could understand and benefit from the Dharma (teachings). So he proceeded to spread forth his teachings all over Indian peninsula at a time when transport was dependent mainly on feet and horses. But as he was in saffron robes, he did not use horses or horse carriages, or did he? 

What is rather interesting about his initial skepticism is that since he was enlightened, he was already the all-knowing One as well as the compassionate One. Certainly, it might well be a tall story that he needed an immortal to tell him what to do. 

Perhaps this aspect of the life history of the Buddha is the down stream derivative of the true story. But assuming it is true, it should be supported by later teachings of the great Buddha. 

Indeed, there is such support. One later teachings had it that the Buddha said that there will be increasingly more of asuras at the fringe of Heaven and upper echelons of Hell being born as men. Who are these asuras or demons? 

They are those who by virtue of good done in past lives were born in Heaven and upper reaches of Hell but still harbor thoughts of clinging to power and self glory. They want all to themselves and are wrathful if those in their sphere of influence should stray and worship others. They do not want the followers to have images of other masters or saints within their horizon of vision. 

Because they are not enlightened, they are like that. They have resources and good karma but due to their weaknesses, they are likely to use them negatively. They have anger, are wrathful, envious of what others have and often jealous. They may have many followers but they crave for more. They are more interested to have the followers adoration than in the followers' cultivation

They become victims of past lives good karma because they are not pure at heart. They are more concerned with what they do and what goes through their gut and not what is in the heart as stressed by Ji Gong. 

Ji Gong

It is such men at the monastery during life of Ji Gong as man who chastised Ji Gong for not acting as expected of a monk. Many monks acted holy and in accordance with the rules of monks but were not what they projected. At heart, they were not peaceful and far from what monks should be. They were not saints though acted like they were already saints. True saints do not have to advertise they are saints.

Ji Gong is ever peaceful and cheerful,
no politicking and no gimmicks, 
ever wholehearted and true to calling.
non partisan and not discriminating
as all saints are and should be.

The demons at the fringe of Heaven and Hell are reborn as men over time due to the good they did in past lives. As such, they are born in well to do families and in favorable society. They end up as cream of the crop of society and many are attracted to temples of God and saints to take up leadership roles. 

They do good but that is exactly where the problem lies. They turn the pulpit into vantage points for them to proclaim easy salvation to the world to attract the weak and gullible so as to satisfy even more their concurrent agenda to enrich and favor their own selfish needs. There is no doubt they can still be of good in their own unique ways. That is their sunny side. 

They are not all bad but are indeed good in bringing men to God and saints. But they can be merciless to those who do not see eye to eye with them. They would rather go an eye for an eye and a tooth for a tooth, rather than offering the other cheek when slapped on the cheek as in the biblical texts.

But because they twist and restructure a temple and its doctrine to suit their personal agenda, they misrepresent the teachings of saints and even that of Gautama Buddha. That this is so is in line with the original position of Buddha in hesitating in preaching the Dharma. 

Countless silent Buddhas did not take on the world as the teachings of the Dharma were already always there in the world but perhaps men must as Lord Bo Tien said go to the upper source of a river for clear water. As the teachings are passed down over time, what are available are downstream variations*. 

Lord Bo Tien out to bring out
 the inner truth behind any religion
but not to start any new religion

This is more so when men who were previously demons come back to be reborn as men. They like what Lord Bo Tien said are like insects and ants coming to the flower and manipulating it for nectar of personal gains. 

Blame not the flower for insects coming to it. Blame not men with demonic past lives coming to many temples of religions to take on leadership roles. They may harbor intent of personal gains and not serve as forthrightly the mission of the saints of those temples and as they so openly and ardently proclaim. 

To God and saints, they more than anybody else need to be in temples and it is the hope of God and saints that they make good. But whether they make good is left to them. 

God and saints only open the way. They do so for them as much as for us. God and saints are not only for the goody two shoes and if this is the case, there is no need for religion and for mission to save souls which Lord Bo Tien is entrusted to carry out. 

There is need to go to upper source for clear water. There is need to know the downstream derivatives and to decipher what had gone wrong and yet are right.

There is need to reiterate that the downstream variations come in many forms. One is that the real father is God above and as such it is alright to have less allegiance to our biological father. 

This allows for more to distance away from the teachings of the ancestors and it would appear to be more noble to go for the heavenly father instead. The natural consequence will then be that the culture of the ancestors will have to be sidelined to give way to culture of the leaders of the temples the young people go to. 

This is very much in line with the innate tendency of the young to strike out on their own and leave the family nests. The young and gullible will simply find this attractive and consistent with their nature to want to strike out on their own. .

Instead of emphasizing the teachings of the temple saint, leaders emphasize on new culture and fads that the young could never have from their biological families. 

But the real focus should really be the Word for the Word is God. This is as reiterated by Lord Bo Tien. The doctrine is in the image and the image is the doctrine. Yin yang balance is as portrayed by the feet of the lord atop the elements.

Respect for elders has been shifted to include more prominently the respect for leaders of the temple as the larger family and not just the respect to elders at home. This do invariably over time shift respect further away from designated elders and leave choice in hands of young.

Soon over time, the more trendy young people learn well from the ageing leaders of the temples and took over leadership even though the senior leaders are still hale and hearty. They retire off the seniors before their time.

In a way the seniors reap what they sow because they have  lessen emphasis on a universal precept which is to respect elders and parents. "The home is the first temple." This Gautama Buddha said. 

Some houses of God (temples) even end up deserted and to salvage and inject life back into them, they are turned into houses of joy, sensual placation and indulgence with loudness the main focus so as to bring back the noise and the crowd.

Men who are adventurous and who go beyond ob markers of ancestors will learn from the lessons of life. Indeed many or some retained such tendencies from their past lives as demons. 

With the many downstream derivatives, it would be likely that the original teachings and focus of the founding saint, be he Gautama or any other, would be diluted and buried away unless men take the effort against the current to go to upper source for clear water. 

No wonder, Gautama was aware right from the very day of his enlightenment, that whatever he did, in time, his efforts might be not as fruitful if there is more men from the fringes of heaven being reborn as men and still retain their demonic traits of past lives. But all is not lost as there will be the coming of Maitreya, the next historical Buddha. 

But it must be stressed that it is ever the will of Heaven that such men are born so that they have the chance to mend and bend to God and saints of all religions. Their being in temples allow them ample opportunities to make it. 

Men in their congregations should thank God for the more than ample opportunities to learn from them, both the good and not so good points. They indeed may have done more right in temples than the many of the goody two shoes.  

The glory of Heaven is undisputed in that that there are many religions and many downstream derivatives to bring men to the river and thereafter the more discerning can go to upper source for clear water.

Omitofo to all, always and ever more.

Ji Gong comes to us as one of us

No 500 of Living Life Series 1

It is rare that a saint would behave like ordinary men and for that matter a vagrant man wearing beggarly robes. Often men will often rewrite history to present that saint as high and mighty and a god of sorts to be worshiped, to be awed and feared. 

Ji Gong as Li Siu Yan in old China was every inch a man of the streets even though he has heart of a saint. It was said, whether rightly or not that he was a saint who came down to be reborn. This might be true or an exaggeration. 

He was very ordinary like the men in the street. He ate meat, drank wine and frolicked with children and beggars even though he joined the monastery. But he had a heart of gold and mingled with men and behaved like one of them so that they would find it comfortable to be with him and seek his blessing. 

He was unlike the monks at the monastery who behaved holy and noble. Men who were even near them felt far and distant from them. There is distance somehow separating men from the monks. The monks though near to men were far from men. 

Monkhood and the monastery kept the monks and the men in the street poles apart. The monks were near but yet far. 

This calls to mind what Lord Bo Tien said that the far may be near and the near far. Ji Gong was kicked out of the monastery but the men in the street could identify with him and not the monks at the monastery. 

There is no social or psychological barrier. He was so carefree and easy going. It was easy to be with him. Though far from being accepted as monk in the monastery, he was near to society. 

He was able to help and bless men in ways the monks at the monastery could not. He believed that "what matters is not what one does or what goes through the gut, but what goes through the heart." 

He did not put up a mask or external front which would put off men in society. Ji Gong comes to us as one of us even till this day even though he is a living buddha. 

Ji Gong never portrayed in saffron
 but in green or grey. Portrayed here
in saintly arahat pose

He is of Heaven but he still roams the street corners of men. He prefers the floor than the high seat of the main altar of a temple. He lies on the floor while men stood in front of him when they seek his blessings. This is Ji Gong.   

He makes it the point that he is one of us and if he can make it when monks and leaders in a temple or church may not make it despite their rather privileged positions to provide leadership, then something must be amiss and seriously wrong with institutional religion even centuries ago in old China. 

To this day and even in the future, why are those in leadership often far from God and saints though near to God and saints by virtue of being leaders in the temple or church of God and saints?  

Many out there in society are far from temple or church but yet near to God and saints. Ji Gong is one saint who became a saint by this route. 

Despite being a saint instead of staying around in heaven, he makes the world of men his residence. He even prefers the open space and places outside temple than be in temples. 

He obviously lives up to his name. Ji Gong comes to us as one of us. 

Betrayed in name of God and saints? Think again.

No 499 of Living Life Series 1

When men of religion are shepherded like sheep to the house of God, men of religion may get more than what they bargain from God and saints. What they additionally get in the supposedly sacred house of God are the trappings of men who want to make use of the house of God for their own glory rather than for the glory of God and saints. (What they did if exposed has nothing to do with glory but gory instead.) 

A temple where betrayal is neither the means nor end

Thus there would be monks who are monks but no better than secular people. They behave like monks and even radiate charisma which wins acclaim. But the disappointing part is that there is duality in their social image. 

On the one hand they project themselves well as priests or monks but underneath this exterior, their true nature can be disappointing. They ate meat on the quiet and ill treat not only animals but also men, the very men who lived their lives in the house of God and saints. 

For instance, they are every inch vegetarians in public places. This will help to project their purity and love for life. But this is only a social front and reality stinks of the unthinkable. They are more rotten in the core but they want others to think they are holy, forthright and pious. 

They embezzle funds and resources given as donations and tithes for the house of God and saints. They are so charismatic and convincing, that they won over the hearts of the congregation. 

Most of the congregation even collude with them leaving a handful who harbor disgust. These few end up leaving the house of God and saints. 

But one or two just could not stand for the wrong that are done. They feel betrayed by the spiritual leaders and the many in the congregation who are in cahoot with them. 

There is obvious betrayal not only of God and saints but of men in the congregation. There is obvious crime committed against the land as public funds given to the house of God are involved. 

But the majority of the congregation are often more than willing. To them, it is alright even if men break the laws of the land so long as they serve God and saints. This becomes the overriding concern. 

But the sad part is that they and the erring leaders still stand tall. They proclaim the leaders or monks are right and the state should not interfere. 

Ji Gong

This state of affairs happened many centuries ago in China during the life time of Ji Gong as man, none other than Li Siu Yan. Well developed in Tao and a saint reborned as man, he was well aware of the monkey business of the monastery he was in. 

He chose to mirror out the hypocrisy. It was better to ensure that men do not put up an act and deceive other men. 

"What matters is not what one does or what goes through the gut but what goes through the heart." He was unique in that he proved that even if one monkeys around, eats meat, drinks wine and frolicks with beggars and children, one can still be a saint. 

In fact, even monkeys are better than those who are men and supposedly leaders of men at the house of God. This is for sure not an understatement. 

Ji Gong the Living Buddha every inch a saint
but his appearance might often be deceptive

But of course, most of us are not like Ji Gong but at the same time we should not be like them, the many who are wolves in sheep's clothing and who are like insects coming to the flower for nectar as alluded to by Lord Bo Tien. 

The latter good lord Lord Bo Tien even cautions that we blame not the flower for insects coming to it. We blame not men at the pulpit misleading men and using the name of God and saints in vain. Why is this so? 

Lord Bo Tien

Well, as said by Lord Bo Tien, the near may be far. At least these men are near God for they are in the house of God though far from God. But they might still make it given the benevolence of God and saints. Nobody is condemned. Even those in hell will need even more divine intervention for upgrading to better births. 

Enough said and let's move on. But we do still need to be wary of betrayal of men in the name of God and saints. 

Do not hate them but love them. Then we have God or Buddha in our heart. Then we will be wiser and play role to turn them to more good. This is as divined by God and saints.

Some men may be demons in guise of saints but even demons deserve the benevolence of God and saints. Men are usually not demons and have some good intent and salvageable somewhat as they are still religious in other ways. 

But they may have erred to hijack the agenda of God and saints for their own agenda. If this is so, they must think again on the misuse of the leadership and pulpit of say a temple for such ends. This applies to any temple, even to a temple of Lord Bo Tien. 

As what Gautama Buddha taught us, "May all beings be well and happy." This must include all, even demons and what more the men who harbor demonic traits, and who are still good in other ways but yet not good enough. 

Gautama Buddha

We too are somewhat the same, good and yet not good enough. All can improve but all need to wise up and be mindful of the betrayal by some men in the name of God and saints. We need to think again ever so often but yet be good to all men even those with demonic ways.

Omitofo always and ever more. Have pure thoughts and yet be wise. Without wisdom, how pure can the thoughts be. We need the push and help of saints like Omitofo along the way of life. 

OMITOFO

The demon is in men who demonize God and Saints

No 498 of Living Life Series 1

Whoever speaks ill of those who do not have the same beliefs and practices as himself is not toeing the line of God and saints who love even those who do not believe in them. To the bigoted man, if they do not adhere to rules or norms, they are not worthy of association. 

But what is even worse is when that man says that God and his saint are angry and jealous and will not tolerate dissenters and those who worship other gods or saints. How can loving God and saints be wrathful?  That would be an anomaly. 

In fact even demons have their good sides and they are often not wrathful. It is the demon in man that makes God and saints appear to be more demonic than demons. The demonic side of man is even more demonic than demons. 

Ji Gong in his life as man was persecuted and considered an outcast of sorts because men of the monastery considered him unworthy as he could not toe the line and behave in accordance with the rules and regulations of the monastery. He ate eat, drank wine and frolicked with beggars, children and monkeys. He was asked to leave. We can say that they demonize him and that is sad.

Ji Gong

They made it as though he was unworthy of God and saints (buddhas). They make it appear that appearance and superficiality of toeing the norms, beliefs and practices are paramount. Goodness at putting up a show comes first and ability to be good at heart takes a backstage. Ji Gong was good at heart but did not put up a front of sorts. That is the issue. He was more a saint than many at the monastery.

Not only did the men at the monastery pronounced him as hopeless and going the way of devils, they made it appear as though God and Saints had given up on him. They make the all-loving God and Saints to appear like demons who made outcast out of him. 

But in reality it is the demon nature in the men at the monastery that demonize God and Saints. They put God and saints in bad light, literally making them appear and act like demons. It is often the demon in men that demonizes God and saints.

Ji Gong The Living Buddha

Perhaps, it was in Ji Gong's saintly nature to want to expose the demonic nature of men. He acted as though he was useless but till this day even as saint, he believes that "what matters is not what one does or what goes through the gut but what is in the heart." 

He has God and Buddha nature in his heart, not ungodly nature with external showmanship that reeks of pretense. Demons often put up pretense often with a show of God nature but their true demonic nature would often break out through the mask. 

They are outright critical, judgmental and not benevolent for others' shortfalls. These are tell tail signs of demonic nature. They blanket condemn those who do not conform with their ways and beliefs.

The good God who is loving and ever accommodating will never say we fall short of the glory of God. But the demonic nature in men may use God's name in vain and say that we fall short of the glory of God and have erred or sinned that terribly.  

Lord Bo Tien

That is why Lord Bo Tien in 1975 message said that there is in reality no sin though men may be less right. When we do wrong or less right, we do not hurt or harm God. On the contrary, God feels sorry for us and love us even more. He has no anger or wrath. There should never be any fear in God and saints. If ever we fear God and saints, it is because men make us do so. The demon nature in men demonizes God and saints. 

A good saint or God will reach out to us and not wait for us to reach out to him. You don't even have to believe or worship him, let alone fear him before he will bless you. 

Amitabha Buddha

Amitabha is one shining example. He and the saints at Pure Land bring blessings to us even in this life. We do not wait till afterlife for heaven. Heaven is no carrot to tempt us. Only demon in men will tempt us with the carrot of Heaven. Saints do not and thank God that is obvious to the more discerning and wise.

Amitabha and his saints come to us 

Amitabha and his saints come to us and we do not need even to reach out to them and go on bent knees to beg for their blessings. Only the demon in men demonizes God and saints and ever eager for us to fear and tremble on the mere mention of God and saints. 

All about the bounties of the flesh and spirit

No 497 of Living Life Series 1

No saint can promise paradise but only peace of life. Even this cannot be a handout but man must reach out and make peace with life, not fight for more and more. More may be less and less may be more. That is the truth and irony of life. 

We can get what we want out of the earthly worldly life. For instance, it is likely that all our money is in the bank and we laugh all the way to the bank. We are in heaven in a way but is this the end all or the beginning of more that are to come. 

The flip side is awesome. Money in the bank but man in Heaven. We can only bring along all that are of spirit and none of the flesh and of this world. But we did bring with us to this world all that are of spirit. So ins't it better to be richer in spirit than in flesh? 

Men too go to a temple for gains and they call these the blessings from God and saints. What we ask for are usually worldly gains. Worldly gains are easier to give but not gains of the spirit or soul. 

Worldly gains are like the nectar of a flower. But peace and joy of spirit is like the joy in seeing the beauty of the flower. However this joy is short lived and will not be forever. But the flowering of inner peace of spirit if perfected can last an eternity.

But all men start out with requests for gains of the flesh and of the world. Men even come to a temple like insects to the flower. This the lord saint did say. He said that we blame not the flower for insects coming to it. This is not the wrong doing of the flower. 

Blame not God and saints for men making use of a church or temple in ugly and really unscrupulous ways to enrich and fatten themselves worldly-wise. Thus said the lord saint who is none other than the good lord Lord Bo Tien. 

No saint will find fault with us for wanting worldly gains, for as insects are insects and will go for nectar, we too will go for worldly needs for we are of the world. But at the same time, we should not forget to nourish the spirit, for men have both flesh and spirit. But what is of flesh will not last but what is of spirit goes on forever. 

The kingdom of Heaven is beyond the flesh. We can only bring along the bounties of the spirit and not of the flesh. So ignore not the needs of the spirit but do not forget we are still in flesh. 

Balance approach is needed. Flesh and spirit is like fire and water which are opposites in a way but we cannot do without either since we are Man. We need both to work as one. This the sages of old in China refer to as Tao - The Way to be atop and balance the yin and yang. This is as depicted by the image of the good lord with feet above the elements.

Lord Bo Tien

  
Without tending to the needs of flesh, the discomforts of the flesh will develop and gnaw at the spirit. On the other hand, too much tending or indulgence of the flesh and the world dulls the spirit and robs us of the peace in life. 

Those who are too bent on putting up an external front will want to impress others that they are able to deny the needs of the flesh and worldly needs. They put up a front but at heart, they are not what they project themselves to be. This is not good. 

They are not putting the heart or spirit in what they do. They are simply put just acting and not practicing from the heart. They are not committing the spirit in practice of what they believe. They are just acting to win approval of others. 

They have no true principles other than their ego and worldly need to win acclaim from society. As Ji Gong said that it is not what one does or what goes through the gut but what is in the heart that counts. Men must commit the spirit and not let the flesh and the world dictate what they do. 

Of what use is not eating meat and priestly or charismatic spiritual behavior when a man has no love for others at heart. On the quiet side, that man does the unthinkable unexpected of a monk or spiritual men. He does not have the spirit or heart of a saint.

Ji Gong The Living Buddha

Ji Gong in his life as man was expelled from monastery because he did not toe the line, wore beggarly rags as robes, ate meat and drank wine, sang and frolicked with beggars, monkeys and children. But he committed his heart and spirit in Tao and not act like many others in the monastery who put up show to win approval of men.

Do commit the heart or spirit but do not deny the flesh. Do not deny the spirit and commit the flesh. Isn't this worthy of reflection to enrich our spirit? 

We do need to take care of the needs of the flesh to some extent so as to be able to cultivate the spirit. We do not however go for the flesh and neglect the spirit. 

As always, there is need for balance of yin and yang and that balance point is tricky and a dynamic one, varying from person to person and situation as well.

Ji Gong

Fad not the doctrine brings in the crowd

No 496 of Living Life Series 1

The mission of Heaven for which the lord saint Lord Bo Tien is a messenger is not to attract crowds and not to awe men with his majestic display but to save souls, not through a new religion but through existing religions and sects.

Lord Bo Tien

But fad and fancy of men cannot be ignored even if these are not critical to saving of souls. These are like water of the downstream of a river. At least, they enable men to be in the river. There is no way to get men to think of going to the upper source for clear water unless they are already in the river. 

So, if men do not get the young and trendy on board any temple or church, and be in the river albeit downstream, they the young and trendy will be lost to the temple or church. The mission of the temple saint will stagnate. 

As for any temple of the lord saint Lord Bo Tien, such a temple may, rightly or not, still hang on to culture and traditions that are fads of old and no longer current and trendy. 

Fad, not the doctrine brings in the crowd. But what type of crowd do men want at a temple. That requires insight and foresight of men at the helm in that temple. 

There is need to think out of the box, to innovate and to set the pace and trend for society. Can the temple make it and make good its promise to God and saint? 

Heaven  will rain in pity when judgement day comes and men wake up to realise they have wasted time and effort. They will then have to face fate and not able to hold their heads high. They may have to make good in some future lives. 

It may be of no avail even if others are to remind them of the core purpose of the temple. This will be like casting pearls on swine, to borrow the biblical verse. 

Of course, they are no swines but they are men too big for their shoes and with heads too big for their shoulders. They think they are better than others and they hang on to what they do best which is to rest on their laurels. 

Fad not just doctrine brings in the crowd and sets the mission of a temple going. Fad just attracts and what follows may not be doctrine centered. 

In the case of the mission in the temple led by Lord Bo Tien, are the men that really capable of mission and bringing in the young and successive generations for the temple, even if the lord saint stresses that the mission is by Heaven and not by men? They are but they are simply too carried away by their concrete success and fail to go the mile. 

Most men in any temple would rather sit pretty and watch some men of that temple throwing stones at one another. How pathetic can this be? Others are watching. Heaven too is watching. 

Alas, men in any temple where this is likely to occur will not realise they are in a glass house of sorts. Men in glass house should not throw stones. The world at large is watching. What mission to save souls is that temple talking about when the men cannot keep the peace and mayhem rules? 

Ji Gong sets his vision on the world

Ji Gong The Living Buddha gave up on temple long ago. He roams the world and the world is his temple, very much just like what Lord Bo Tien proclaimed of his true temple which is the world. This is true of all saints. If mission of a saint is just so confined to a building, the lord saint would be confined by short-sighted men. How on earth can men confine a heavenly saint to a building? 

The whole wide world is the temple of any heavenly saint. This is more so in respect of Lord Bo Tien. 

As said by Lord Bo Tien, men may come to a temple for personal gains, just like insects to a flower. They like insects who monopolise the flower cannot stop the saint from spreading his mission. A saint Lord Bo Tien says is like the great ocean that reaches out to many shores. 

If men cannot do their parts to spread the mission to many shores, they should at least not impede the divine intent of the saint by curtailing the mission at ground zero. 

They should give way, live and let live and ensure they gel like the way saints balance the yin and yang and never be at odds with one another. 

Men should learn to reconcile and live as one despite being poles apart in priorities, more so in respect of a temple or religion. That is why there are many and not one temple or religion. 

All views and approaches even if not right will have to co-exist to serve the varied needs of society. This is the will of Heaven. 

There is no Satan but only the imperfections of men. Men must learn to have more peace and that way reach perfection of saints. Fads are far from perfect but men need fads to liven their lives, more so in religion of man.