Saved by doctrine and not by grace alone

No 751 of Living Life Series 1

There is but one truth in spirituality and that is that a man must be pure in spirit at heart. What matters is what is in the heart and not what one does or what goes through the gut. This is the guiding principle in life that Ji Gong (济公) wants to share with us. 

But there are many who think that what matters is our show of commitment to God and sage. Only when God and sage are pleased with us will we be saved. This they say is the saving by grace. This is good but isn't this lacking in depth? Well it is still good and necessary but is not enough.

Then there are those who hold the view that good works and the outward show of religiosity and piousness are important. Indeed they are but what matters is the driving force behind. If it is to impress and win hearts, then even those who have no regard for God and saints can put up pretense. But then some will say that at least they are doing good though really up to no good. 

Thus we need to be pure at heart and what we do must come from the heart. The goodness will not be good enough if we do not have the heart for goodness. If we do not have the heart for goodness and put up a farce of being good to impress others, then we are cheating or rather deceiving and shortchanging ourselves and others.

To be pure at heart, we must grasp the doctrine of life and live by doctrine. Of course we need devotion in God and saint. There must be enough devotion to spur us on to wanting to know doctrine and live by doctrine but not too much blind devotion that hinders insight for more spirituality. 

We must realize that we can only be saved by doctrine and not by grace alone. Good works, religiosity and piousness are only good-to-have but not must-have. Living by doctrine is a must-have. 

As no man is an island unto himself, we need shelter and guidance of God and saints. We should not misconceive that we can be saved by grace at one hand or by outward show of goodness at the other hand, but we must be truly good from the heart by living in doctrine. 

We must live the life of pureness and spirituality free from ignorance, ill-will and greed. Ill-will and greed breeds clinging and destroys peace in life. This too applies to ignorance.

With regards to ignorance, there are three angles.

We must avoid denial of life at one extreme and indulgence of life at the other extreme. 

We must neither think that there is no life after death nor think that there is eternity of heaven or hell in afterlife which is contradiction of the reality of life here and now. Eternal judgement based on the singular good or bad in one life is out of proportion and not in keeping with rationality. 

We too must neither colonize politics with religion nor politicize religion. Politics and religion must remain separate. 

We must be atop and balance the yin and yang as practiced by the sages of old and as depicted by the image of Lord Bo Tien (武天菩萨) with feet atop and balancing the elements of life in dynamic fashion. 

Lord Bo Tien (武天菩萨)

There is the same old good basic doctrine in every religion but it is people who make the choice of whether to go by doctrine or go by grace. The fallacy is to think that going by grace is all that is needed. Going by doctrine is not just knowing doctrine but living in it - make doctrine come to life in individual. 

With regards to doctrine, go for the essential basics but allow the elaborations of the basic or inner truth to lead us to more of insight of the basics. Have good sight of the basics at all times. 

Do not be mistaken that there is no need for grace as some grace is needed to spur people to want to know doctrine and live in doctrine. It is still very much a dynamic balance of yin and yang with emphasis on doctrine - living in doctrine. 

Living in doctrine means not to just talk on doctrine and not to display outwardly that we are practicing but to do so from the core or heart. As what Ji Gong (济公) says, "What matters is what goes through the heart and not what one does or what goes through the gut." 

Ji Gong (济公) is ever so right to the point. His advice is that simple and yet profound. His advice is for everyone, regardless of religious affiliation or even if none. Omitofo 阿弥陀佛!

Ji Gong (济公)

Lord Guan (Guan Gong: 关公)

No 750 of Living Life Series 1 

Guan Gong (Lord Guan 关公 ) is a reverent term of address for Guan Yu (160 - 219).  

"Gong" means lord, a title, while "Guan" is his surname. Therefore Guan Gong 关公 means "Lord Guan". His actual name was Guan Yu 关羽.  

There is no doubt that there are many texts related to Lord Guan but he is no mythological figure, but an actual person from history. He lived in the civil strife period of the Three Kingdoms in old China. He died in battle but was noted for his loyalty and honesty. 

He was born in the heavenly realms as heavenly beings (devas) - what Chinese refer to as heavenly officials of God The Jade Emperor 玉皇上帝 who is the ruler of the three realms of Heaven, Earth and Hell. 

Thus Lord Guan is a historical general in China with name Guan Yu. In China, Guan Yu 关羽 is revered by most practicing Buddhists as Sangharama Bodhisattva 伽蓝菩萨 - a heavenly protector of the Buddhist Doctrine. 

Sangharama comes from two words. "Sangha" is "community of monks" and "rama" means "garden" and Sangharama refers to "monastery".  

Traditionally, the term Sangharama can also refer to the heavenly beings (devas) that guard the Buddhist monastery, the Doctrine and the Buddhist faith itself. 

Over time, Guan Yu 关羽 was revered as the guardian of the temple and the garden in which it stands. His statue traditionally is situated in the far left of the main altar, opposite his counterpart Skanda Weito 

According to Buddhist texts, in 592, Guan Yu 关羽 manifested himself one night before the Zen master Zhiyi, the founder of the Tiantai school of Buddhism, along with a host of heavenly beings. 

Zhiyi was then in deep meditation on Yuquan Hill (玉泉山) when Guan Yu's presence captured his attention. Guan Yu 关羽 then requested the master to teach him more on the doctrine. 

After receiving Buddhist teachings from the master, Guan Yu 关羽 took refuge in the Triple Gems - Buddha, Dharma (Doctrine) and Sangha (holy order). 

He observed precepts such as non-killing and no harm to others. He elevated himself in purity and spirituality well beyond just a well revered heavenly being - beyond just a heavenly official of God The Jade Emperor 玉皇上帝.

From then on, it is said that Guan Yu 关羽 made it his duty to become a guardian of temples and the Doctrine. He undertakes to help the Buddhas and saints to protect those who cultivate the Way - living in doctrine. 

It is written in the texts that Guan Yu 关羽 assisted Zhiyi in the building of the Yuquan Temple (玉泉寺). He continues to be the guardian of temples and doctrine. 

As the same basic doctrine is in all religions, we would expect that he is protector of those who live in doctrine regardless of religion or sect. Truth or doctrine is not the purview of any group or religion. 

In a dream to the writer in the early hours of 29th Nov 2014, he informed that he will also play his part in the Living Life Series. 

He is the emblem of fellowship which is the pillar of modern churches. Fellowship is the brotherhood of people with the same cause or mission. They remain together through thick and thin. The cause may be to save souls. Saving souls can encompass the waiting for the day of reckoning or the second coming. 

In the case of the mission of Lord Bo Tien (武天菩萨), saving souls is the mission and will be realized more and more if members of the religion see the oneness of all religions in having the same inner truth - the need for inner peace and are then able to have that inner peace through their respective religions. 

The police force in Hong Kong has an altar of Lord Guan 关公 in every police station to enhance the brotherhood of members of the police force. Ironically triad societies too have similar practices. 

The fellowship culture of churches for the different interests groups such as the young adult or the children church mirror the Guan Gong 关公 spirit. They attribute this to the Holy Spirit. 

Guan Yu 关羽

Mind you the likes of Guan Gong 关公 may be behind such groups. If Chinese culture has its way, there will be a Guan Gong 关公 in every church. Guan Gong 关公 is not there to replace God or a sage but to help and protect. 

He is the personification or the emblem of fellowship. It is not far fetched to expect Guan Gong in every individual in a church or religious fraternity or group. 

One day, it is not unthinkable to have pictures or statues of Guan Gong 关公 in more houses of God and saints. Let there be this day. 

The portraits of Guan Gong 关公 have also not just graced the entrances of houses of God and saints but also adorn some hospital entrances. Well this is due to penetration of Chinese culture. 

The underlying reason is more than obvious. Lord Guan or Guan Gong 关公 will always signify the ever so strong brotherhood and fellowship required of care professionals such as doctors. 

Lord Guan (Guan Gong: 关公)
in his pose of absorption, 
wisdom and peace.

Silence is golden

No 749 of Living Life Series 1

Silence is golden. The silence of God and saints is obvious and for good measure. If God and saints speak to us in the way we speak to one another, then they are more human than God and saints. 

If they are silent, it is because they need not speak. They have left the doctrine and through the doctrine they have spoken. 

When there is no consensus, rather than speak and create more problems, they should remain silent. 

The issues of men are many and plentiful. This the good lord Lord Bo Tien (武天菩萨) often says and this is due to the nature of life and not living in doctrine - the lack of yin yang balance. 

The best recourse is to have silence as often at least one party involved may not see the need to live in doctrine. If one hand keeps away, how can two hands come together to clap and create noise. 

Silence is still golden. That is why many go to temples on special days to stay away, live in purity of thought and keep the silence. They may refer to this as observing precepts. 

When all parties live in doctrine, there are less issues. But as they are still learning, there will still be some issues and it is still good to have silence.

When all parties involved do not live in doctrine, issues are many. Even if they don't know doctrine, just by keeping silence, the issues will end up less. 

Even when there are no problems in a temple, silence may still be good. If an individual decides to adopt the religion of that temple, he must do so quietly and not make a fuss and much noise as to raise the ire of those in the temple he came from. Then there will be more peace with less of ill-will.

It is often best to have silence. In simple Chinese language, it is simply put as keeping the mouth shut.

Chinese dialect groups have differing cultural traditions but the various groups coexist side by side mainly because they naturally chose silence and not speak out. For example in one dialect group, during marriage, the parents in laws must hide away in their house when the bride arrives with the bridegroom. 

They believe that by doing so, there will be no future conflict of bride with the parents in laws for their marital life. But other dialect groups do not do so, yet there are no issues in inter-dialect marriages all because one party keeps the gap shut. 

This illustrates the need to keep the mouth shut though keeping the ears and eyes open. There is need too to continue this practice even in religion, between religions and within a religion or sect. 

By keeping the silence, religions can flourish uninhibited even with adherents airing not-so-kind remarks on one another in their own circles. This has been the case all along.

Why use big stick diplomacy in the house of God?

No 748 of Living Life Series 1

It is great to feel the divine presence of God or a heavenly saint in a temple or house of God or saint but God or a heavenly saint would usually be keeping his distance so that we will go for doctrine, live by doctrine and share the doctrine. We cannot be blinded by devotion to God or a heavenly saint. 

Miracles and personal experiences of God and saints will usually happen only for the start or inception. There after, there is the silence and obvious distancing of sorts.

If whatever we do is not doctrine orientated, that is guided by doctrine, we will face limited good and eventual problems. This is programmed by the heavenly saint of the temple. The mission of a temple has a life of its own.

Blame not anyone or even ourselves but move on in doctrine. Blame, guilt and fear should not dictate how we live life or expect others to live life, more so spiritual life.

Anger, dislike and poor regard for others or ourselves are taboos which we must avoid for they create blame, guilt and fear. They stifle and suffocate personal development in life. 

We must liberate the free spirit in us and in others. Mistakes are part of the learning process. 

Why resort to the big stick when even God and saints wouldn't unless there is the setting up stage to insert the mission of God or a saint on Earth. 

This was as in the early years following 1969 in the case of  the temple of Lord Bo Tien (武天菩萨). 

The hands off approach is here to stay so that doctrine is the mainstay in any house of God and saints. Big stick diplomacy is crude and will not work in long term. 

Devotion too must give more space to doctrine, otherwise devotion being often blind will turn ugly and sideline doctrine focus and cultivation - the living in doctrine. 

Spiritual Bliss through Holy Matrimony

No 747 of Living Life Series 1

The word "woman" seems to come from the words "woe" and "man".  But is a lady a woe to man? 

Well, there is the saying to the contrary. Behind every successful man is a woman or rather a lady. 

But alas there is also the saying that the upkeep of woman is the downfall of man. 

This is just like the yin and yang philosophy of the East. If handled wrongly yin is woe to yang and yang is woe to yin. But if handled correctly, yin and yang complement one another though they may be different. 

Phoenix and dragon on invitation cards
of Chinese weddings
 symbolizes yin and yang
but often replaced by twin dragons 
for temples and ancestral halls.
Do note the pearl of bliss

There is the belief that there is yin in yang and yang in yin. This is no contradiction but a deeper insight of yin and yang philosophy. 

Thus in a marriage, male and female come together because they do have some common grounds to be able to co-exist and to co-live. But that is not enough and would make life dull and not exciting. 

There must be differences but the differences must not result in conflicts and woes. The differences must be managed correctly such that they complement such that what is lacking in one partner is met by the other. 

This is the ideal for a holy matrimony of a man and his lady. Why do we use the word "holy"? The reason is that even for a spiritual man, there must be the attainment of yin yang harmony to the highest level that is required for reaching sainthood. 

Thus if a couple can achieve yin yang harmony in marital life, they can achieve the same or similar harmony of yin and yang attained by the spiritual guru or saint. 

Be married and may the bringing together of a man and his lady in wedlock put them on the path to yin yang harmony and sainthood. 

Double Happiness
is Yin Yang Bliss
a Chinese wedding graphic

Let goodness prevail always and ever more. Let there be double happiness and eventual sainthood through holy matrimony. 

This can be achieved regardless of religion or culture. The bliss of marriage can be to the same level of spiritual bliss. 

After all, religion is about love and peace in all circumstances. Marriage is the fertile ground for peace, love and bliss. 

This understanding of sainthood through holy matrimony is derived from insight into the yin yang teaching of the good lord Lord Bo Tien (武天菩萨). 

The good lord adds that the same principle works both ways for spiritual and worldly life. The principle of yin yang balance as depicted by his feet atop the elements works to bring marital and social bliss as well as for spiritual bliss as well. 

Lord Bo Tien (武天菩萨)

Stop day dreaming and go for peace of the moment

No 746 of Living Life Series 1

It is the wish of God and saints that all be well and happy. But if all are not well and happy, then why is this so? Is there the problem with God and saints? Obviously this cannot be the case. Then the problem lies with men. Why is it then some men don't see it that way and think that God and saints are slack and not living it up to their promise for men? 

'Goodness gracious me!' will be what comes to the mind of some men. What has become of the will of God and saints? But those in the know will think thus. What have become of men and the thinking of men? 

Well, men expect that what they cannot do, God and saints can do for them. They did not know that this is a tall order or rather to be more prudent and not rude, an unrealistic expectation. The obvious inequalities of men and beings attest to this. 

Men expects God and saints to substantiate life with substantial happiness when life from cradle to death is not substantial, ever impermanent, transient and never really satisfactory for long. When they realize this, they somehow still expect that God and saints can make up to them in the next life - in an eternal heaven. But is an eternal heaven a reality or just a pipe dream?  

Well Gautama had his great insight on this and go beyond pipe dream to know for sure that if there is the caused, created and conditioned in life which is insubstantial, impermanent and not satisfactory, then there must be that which is not caused, created and conditioned which is substantial, permanent and satisfactory.

If we want to go the way of Gautama, then realize the nature of life and be at peace with the reality here and now even at this moment. Never mind if we cannot be Gautama in this life or the next but at least accept reality, come to terms and move on but ever try to have the peace of the moment. 

A moment of peace is like the bird in hand better than the birds in the bush. Go for the peace of the moment and day dream no further - not even enlightenment and to be a Buddha will be even more far fetched. Many such moments of inner peace will add up and make enlightenment moments nearer than we think. 

Religion is there to bring inner peace and not make us daydream on and on for what we cannot have for now. That would defeat the purpose of religion. 

If religion is for the love of life, then there must be the love for peace. Peace and love are what God and saints expect from us and in us.

This is central to the message of the good lord Lord Bo Tien (武天菩萨) in his 1969 message on Inner Truth - with inner peace as the underlying principle of all religions. All religions are one in the need for inner peace for all. 

Be wary of overboard devotion to a sage

No 745 of Living Life Series 1

There is the popular habit in people of religion to have pride of being close to the sage in the religion. 

Well, this in a way is devotion and devotion can spur one to practice the teachings that lead to inner peace and oneness with God and all heavenly saints. 

Like love, it can however be selfish love based on attachment and self interest and may be carried too far. Then it can be detrimental. 

The individual may be so carried away that he may just adore his sage, think highly of him and be head over heels devoted to him. This may derail him from practice and seeing the doctrine in the sage. He will only have eyes for the sage and not the doctrine. Ironically, he ends up blind to spirituality 

As the good lord Lord Bo Tien (武天菩萨) says what matters is the doctrine, knowing and practicing it, not adoring the ground a sage walks on and be carried away. 

Lord Bo Tien (武天菩萨)

The good lord says that he is the doctrine and the doctrine is him. 

To be carried away by love and devotion to a sage can even make the individual to be a bigot. He may even think that his sage is the only true sage in the world and expect all others to join him. 

He may even proclaim that if others join him in adoration, they will be saved by grace of the sage and that alone is what is needed. Isn't this a misconception and misleading? 

Many scriptures have been written by followers of sages who are obviously over devoted and this is a problem to be reckoned. 

We should instead see the doctrine in all sages and saints. We should be committed to doctrine and practice it. This is only logical but the over devoted rationalized otherwise. 

Though supposedly near to their sage, they are indeed far. The good lord Lord Bo Tien (武天菩萨) did say that the near may be far and the far near, didn't he?  

He also said that we learn from the mistakes of others and life is the living gospel. That way we can be better at our own respective religion and bring about more religious cohesion in men of the different religions. 

Then peace will certainly abound more than ever - not just individual inner peace but peace in society at large. 

Two heavenly advice we cannot live without

No 744 of Living Life Series 1 

There are two advice by heavenly saints which we must bear in mind. 

Like heavenly saints, elders must bless those who are in their guidance. Guidance does not mean they run the lives of those under their guidance. 

This would create problems such as crutch mentality, lack of self development and tendency to seek opinion and doing what the elder says instead of doing what the individual thinks is what he wants to do. 

This will create problems. There will be conflicts in the individual - conflict between doing what the individuals wants to do with what he is doing to please his mentor. The individual may end up a mental wreck.

Ji Gong (济公)

Thus a heavenly saint like Ji Gong (济公) provides blessings so that the individual has congenial environment to move on in life. He does not dictate and advise that we do not dictate those we want to help in what to do and not do. We do not run their lives. In short, we should be helpful but leave them to run their own lives. 

The other advice is by Lord Bo Tien (武天菩萨). Loving kindness or love for beings does not mean we love only those who have done right but even love those who have not been right. 

Lord Bo Tien (武天菩萨)

Thus there is no need to put people in fear or guilt for their wrong or the not-so-right. There is no place for blame and guilt. This will stifle the individual and the individual ends up unsure of what to do, how to move on in life and keeps looking over his shoulders to see if he has done wrong and he develops tendency to wallow in self blame. 

He ends up not loving himself more and cannot harness properly the love of God and saints as well as the love of significant others, all because of fear, guilt, self blame and fear of being blamed. 

The individual who wants to make headway in life should be liberated by love and not tied down and hampered by love, be it love of God and saints or the love of elders or parents. As the saying goes that if we love someone, we set him free. 

Are temples mission shaped to save souls?

No 743 of Living Life Series 1

A temple of a lord saint should not have conflicts . If there is human conflict and focus only on social work, It is likely because of lack of attention to doctrine and its practice. If it is onto doctrine mission, there would be cohesion and less risk of destruction at work against the intention of the lord saint. 

The fault lies in that all parties at such a temple only focus on ego - name and form. This is contrary to the mission objective of saving souls. They are perpetuating the further corruption of their souls rather than be in any position to save souls. But their saving grace will likely be that they are still doing social works albeit because they want society to credit them for good works. But social works alone are not good enough. 

They will have to learn from their mistake the hard way. 

It would have been better if the lord saint at such a temple had intervened long ago rather than allow the temple to degenerate but perhaps, the lord saint didn't or had he actually done so but people just don't care?

People at such a temple are simply using social work as the excuse to run a temple and that they have done well. They are pulling wool over the eyes of society. They give the impression that this social work is the primary mission. 

We may ponder why a temple of a lord saint might end up with such outcome. This is worth the while for us to go into. The insight derived will explain why the good lord Lord Bo Tien (武天菩萨) descended in 1969 for mission to save souls when temples and houses of God and saints have for centuries been around. 

Well let us state some facts. Those in temples or religion with right doctrine often do not have the right people doing the right things. Those in temples or religion with simple and often not-so-right doctrine may often end up having more of the right people and better practices that catch the imagination of society. How ironical this is, isn't it?

No wonder, the good lord Lord Bo Tien (武天菩萨) says that there is need for mission and it must start at ground zero which is at any temple with his name. It has already been seeded in 1969 but what and how good is the outcome? 

Lord Bo Tien (武天菩萨)

With regards to men, has the tide been with the mission or has the tide turned against the mission? But the lord says that the mission is the Mission of God and saints, the Mission of Heaven, not the mission of men. 

The mission could well be two pronged with one prong to bring in good men or to better the lot of men at temples or religions with good and right doctrine and with the other prong to give depth and width to the simple doctrine of temples or religions which have been having the right people and better practices. 

Only then will temples and religions be mission shaped to save souls. 

Is there the yin yang paradox of religions?

No 742 of Living Life Series 1

In time to come, a religion may evolve in such a way that it would be so different in emphasis than the emphasis it had a century ago. 

In fact, it may well look like what another religion was like a century ago. This is so that it keeps its appeal. Society is ever for change.

But the flip side is that there will be more deviation towards the mean and all religions would look more and more similar in time to come. 

A religion will mirror what is in another religion. A Chinese temple will look more like a church and a church run by Chinese will look more like a Chinese temple. 

The temple of Lord Bo Tien (武天菩萨) may be a temple in name but look far from the typical Chinese temple. It is like a church but is far from the looks of a church. Perhaps, it is a hybridization of sorts. 

It has a look of its own. This is to be expected. 

The good lord Lord Bo Tien (武天菩萨) stresses that he is not here to start a new religion or to favor any. The temple therefore looks more like the universal house of God and saints with the sky as the roof and religions the pillars. All are in this universal house of God and saints. 

Though, all are different like yin and yang, they are compacted together like the yin yang sphere. Yin and yang will take over one another's place every now and then. They will look like one another. They will mirror one another. 

Religions will mirror one another not just in buildings of their places of worship, but also in how they worship or have devotions and in emphasis on teachings. 

Religion that harps on fear of God and persecution will end up harping more on love and tolerance. The opposite too may come about. A religion that is mainly pivoted on love and tolerance may end up creating fear and dissent of sorts. It is already happening. Has this to do with the yin yang paradox? 

Usually, this has to do with the religion of the dominating culture or communities in the world. When the dominating culture or communities switch religion, that religion takes on the dominance and imposing nature as well. 

In conclusion, religions however different are still one in wanting to bring salvation to men. In doing so, they had to be different from one another and at the same time each religion have to be different from what it was years ago. 

There is always the need for the change and the diversity to complement rather than to contradict one another. To ensure that there is indeed the ability to complement, they must act and copulate as one like the yin and yang in oneness as illustrated by the yin yang ball above. 

Whether and how far this is achievable is dependent on the spirituality of society. Blame not the yin and yang for conflicts but blame men for not being able to harmonize yin and yang as one. 

Isn't this in a way a reflection of yin yang paradox of religions? We must maintain the dynamic balance to ensure as much harmony and goodness from religions as can be and as should be. There must be the gingerly balance of yin and yang as depicted by the seated image of the good lord Lord Bo Tien (武天菩萨) with feet resting on the elements.

Lord Bo Tien (武天菩萨)

The Gautama perspective - is it still relevant?

No 741 of Living Life Series 1

Gautama was not happy with the existing religious culture of his time. He was not happy why men must suffer birth, illness, age and death. He was not content that this is the will of God. 

He left his palace despite his being a crown prince and destined to life of luxury but he knew the four scourges of life spare no one, not even a king considered most blessed by God and saints. 

In his mind, it must be odd that despite the greatness of God and sages, all still will have the four ills of life. Worshiping God in those days is the way out, just like today. There will be paradise after death but that paradise he found out later is also transient and there will still be more rebirths. 

All the gurus of his day could only teach him that much more and he could not find the answers. To him it must be ridiculous to leave things in the hands of God and saints. "Just believe, adore and be saved by grace of God and saints" is simply unrealistic. 

For centuries, men have been doing that but he wanted the way out of rebirths. Being in heaven is just a rebirth and not the answer. This problem that he faced is faced by us even today. 

To us, heaven is the goal but if heaven is just another place for rebirths, what is the answer or solution? Surely it cannot be just believing and trusting matters in God and saints. That would be a deception and an ironical one at that. 

But we still need promises by God and saints. We want to be saved or at least sheltered by grace. We do go for religions and go for some sort of salvation by grace. We would rather still go to heaven even if this is a myth or at best a transient one where we are born to and still have to leave to be reborn again and again. 

This is what we can regard as the Gautama perspective which is as relevant if not more relevant today than in yesteryear. So are we going to be content to just leave our life and future to the grace of God and saints or do we take things in our own hands like Gautama? 

Gautama succeeded and he went against the norms and was enlightened as the Buddha. But is his way for all and if so, why is there the need to leave life and the future in the hands of sages, and cultivate the spiritual path under their grace? Isn't this running counter to the Gautama perspective? 

But alas, he is Gautama and many of us have long way to go before we can be like him. Doesn't this mean we still need the grace of God and saints? 

It may still be better to be in heaven in afterlife than to be men again or worse still be animal or in states of hell even if there is no eternity of heaven. 

On further thinking, it is not as simple as that and religions, we have, allow us to make do with going to heaven and saving by grace. But if we can, we should go the path of Gautama Buddha in our own small way. 

The good lord Lord Bo Tien (武天菩萨) never stress on our being Buddha for that would be not in this life or for that matter in the immediate coming few lives. 

He did say we must have love for life like the Buddha and that we should seek the guidance of shelter of God, Buddha and saints so that small issues will be no issue and big issues can end up small even if they cannot be no issue. This is good for the life here and now.

He does not encourage any idolizing of God and saints and no amount of idolizing will help. What matters is that we have inner peace and this can be cultivated over time by being atop and balancing the yin and yang of life as depicted by his image with feet atop the elements. 

Lord Bo Tien (武天菩萨)

Inner peace can be here and now and if developed over time and many lifetimes will put us on the path of sainthood to be like the Buddha even if we cannot be Buddha. Inner peace cultivation is in all religions and this is the inner truth behind religions.

The Gautama perspective is for us today as in his lifetime centuries ago. We should cultivate ourselves spiritually at least in inner peace and have less dependence on grace of God and saints. 

Our main approach is inner peace cultivation and let this be complemented by divine grace or shelter. Having just dependence on God and saints is just not going to be enough. 

We cannot fold our arms and leave things to God and saints. We need to be hands-on in life - spiritually and otherwise. Cheers.

Religion has to offer more fantasy than reality

No 740 of Living Life Series 1

Fantasy is not truth but fantasy or magical thinking catches on more readily and easily than truth. Without fantasy, religion will lose its magic. Despite the advance of science and the revelations of solid hard scientific evidence on the universe and evolution, many still are more comfortable with the fantasy than the hard pure truth in religion and will never imagine having religion without fantasy. 

Fantasy is like the downstream of a river which has water which is not clear and much polluted with mud and debris. It is real to the believers and it is that which attracts men to a religion like the men who are attracted to the downstream of the river. 

But truth is like the upper source of a river with clear water. Few however will be attracted or bothered to go to the upstream or upper source. Many can see the river at its downstream but the upper source is remote to the many. Truth is like the upper source of a river. 

This reference to the river and its upper source is dwelt in depth by the good lord Lord Bo Tien (武天菩萨) soon after his descent in 1969.

Many would find it easier to flow with the downstream of life rather than go upstream to get clear water. The search for clear water of truth is against the flow and up to this day and age, many somehow prefer the downstream.

If truth means that impermanence and death is a reality, this is simply too harsh and unpalatable. Many would find it easier to stomach the fairy tale world of make believe that are well and good. Well this is the nature of men.

While it is difficult to go upstream, there is no need to lament that the upper source is still far way. Why not take things in stride and handle the journey to realize the clear pure water of upper source in step-wise fashion. Live in the present and relax and try to have peace of the moment but do not day dream but move on in earnest. 

The one who is more likely to succeed to eventually reach the upper source is the one who is at peace with life of the moment and can harness life at the downstream while he has yet to reach the upper source. 

This does require that sense of inner peace so that the reality of the downstream does not perturb him and at the same time, he will shun fantasy which will carry him away further downstream. 

There is the need to cultivate the inner peace as we go along with life while rowing upstream against the current to reach the upper source for clear water. We accept our lot and make do. But we do not deceive ourselves and think all are well and we are in fairy land. 

Fantasy catches on but not truth. Religion has to resort to fantasy to attract the crowd. It has to dwell and offer more on fantasy than the truth.

The reality is that men of truth must be mindful of death and impermanence in daily life. But to many this is unthinkable and they would rather live in fantasy and think all are well. 

This is because they are unable to face facts and have no inner peace to face issues in life. Fantasy is simply great and fantasy is offered even in religion. This is the wish of men but not the wish of God and saints. 

Religion after all is the creation of men and not of God and saints. So what can we expect out of popular religion? 

Of course, religion will pander to the fantasy of men. Religion will even distort sages beyond who they were and what they could be, just to satisfy their seemingly endless appetite for fantasy. 

Fantasy in religion is here to stay and serves its purpose. Religion cannot go without fantasy. Only a few can go beyond fantasy of religion to spirituality that is beyond fantasy.