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SPECIAL WESAK MESSAGE

Spiritual New Year 2480 (1932)
Quebec, Canada

 mensaje_especial_wesak

The Norm of the present BODHA RENAISSANCE
And the foundations of
The Three Years Spiritual Plan

By the Ven. Hutulktu Kwang Hsih,
Lord Director of the
Ch´An Cheng-Lob´ World Budhic Center,
Sin-Kiang, Northern Tibet.

(Note: The context of this Message refers to
the original and authentic Three Years Spiritual Plan conducent to the Bodha (Spiritual )
Renaissance Fostered by the Esoteric Sanctuaries of the Orient )


Edited by The Philo-Polytechnical Center, Inc.
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This edition was printed by:

THE UNIVERSAL CULTURAL, HUMANIST, RELIGIOUS AND SPIRITUAL ALLIANCE
FOR MODERN TIMES, INC.

JUNE 21, 2012
EDICIONES ARIEL
www.revista-ariel.org

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As you think, you travel, and as you love, you attract. You are today where your thoughts have brought you, you will be tomorrow where your thoughts take you. You cannot escape the result of your thoughts, but you can endure and learn, can accept and be glad. You will realize the vision (not the idle wish) of your heart, be it base or beautiful, or a mixture of both, for you will always gravitate towards that which you, secretly, most love. In your hands will be placed the exact results of your thoughts; you will receive that which you earn, no more, no less. Whatever your present environment may be, your wisdom, your ideal. You will become as small as your controlling desire; as great as your dominant aspiration.   “Ideals”---By James Allen

 

WESAK MESSAGE OF 2480

This is my wesak message for this coming year 2480. Wesak (or Vaisakah) means Spiritual New Year, and at the new year, every new year, we send all over the world a message which is supposed to comprise the tenets and the Spiritual Orientation necessary for mankind during the year that begins then. So wesak this year is celebrated on the 18th of May, which is the first Full Moon of the month. Wesak, or the new year festival, always takes place on the first full moon of the month of May. This implies a count of the years, not by the movement of the sun, but by cycles or Spiritual import. These cycles are supposed to represent also the birth, enlightenment and passing away of the Buddha, but they really do not, because the Wesak was celebrated long before the Buddha over ex­isted. Furthermore, the Buddha Gautama existed in India about six centuries before Christ and the years in Buddhism today are counted only since about two hundred years after his passing away. This is proof that the Wesak or Spiritual new year is not counted as a religious cycle or period, nor is it dependent upon the Buddhist history. That is why Wesak is really a Spiritual celebration or festival, and although it is considered very much among the Buddhist people, it is also taken into consideration by all the people of the Orient.

It is of paramount importance to consider, too, that the Buddha's mission does not imply any 'ism' or 'system', being altogether foreign to modernistic and traditional consecrated 'forms' and 'norms' of organized whims and wit under the caption of religion. Buddhism - as called in the Western world - is the Dharma, or Enlightenment or final Liberation, in a word, of Spirituality expressed or life duly conducted in Spiritual or innermost realization with transcen­dental objective. This, obviously enough, is far from implying anything relevantly formal or material, or of sheer worldly significance.

This year, like in past years, we want to set forth the main points of the Spiritual values that are to become substantial in the life of humankind.

The prevailing note is once more in connection with our Three Year Spiritual Plan, being now in the second year of this important Plan in preparation of the great SPIRITUAL RENAISSANCE being inspired and directed by the Esoteric Sanctuaries (Spiritual Universities of the Orient). Inasmuch as we are now in the full sway of the Spiritual force at work in relation with the Plan of Spir­itual. Renaissance, we have hardly anything to say of significance that may not have been expressed already one way or another in our former messages. All there is to consign now, apparently, is that the world at large is fast pursuing aims in due consonance with our expressed purposes, and that the great changes now taking shape in the consciousness of mankind also respond to all our designs and inspiration at the Sanctuaries.

 We have nothing to add concerning the Plan itself, if it is not to say that the Spiritual force will unmistakably and inevitably triumph over the existing nefarious values which came to prevail in human life under the false cloth of delusive philosophies and perplexing religious professions and contradictory data of science until this day. Nevertheless there is a good deal to say about certain concepts that are going to prevail during this second year of the Three Year Spiritual Plan, and the most important of these concepts are in connection with the beliefs about God and about the mind. In other words, in this second year, we are going, to witness throughout the world the ushering in of very different thinking trends in relation with divinity and values and forces of the mind.

These concepts are going to change so much during the coming year that the realization of Divinity is not going to be at all what it was, not even the shadow. Divinity has heretofore been considered on a very mechanistic basis. That is, Divinity has been considered on the basis of functions and qualities, very much like a human being, and also like a machine, summarizing organization in its gross, crushing and enlivening forms. We have considered God according to attributes corresponding to functions, just as if Divinity were a set of rules and a selection of activities and qualities; in a word, a circuit of different special powers. And now, in the coming years, we are about to see in the world the diffusion of a new form of concept regarding Divinity, God at large. This concept referring, to God is going, to become much simpler and syllogistic, and also obviously less positivistic, but is going to be a concept of God not endowed with so many qualities or functions. As a matter of fact, this Divinity without functions or attributes is really the only Divinity there can possibly be, since Divinity is purported to be Essence, or Absolute, that which is Supreme, beyond all Form, or what we may consider the very Essence of all Prin­ciples. It is difficult to put this down into words, using the terms common so far. God or Divinity is really not something that is mutable in itself, nor is it something that can be diversified or differentiated. If God is Essence or Absolute, it cannot be recognized as having different functions or attributes. Perhaps It cannot even have any functions or attributes at all. If it is Absolute, how can it have attributes or qualities which correspond to things which are not perfect, which are composite? If it were a symposium, then it would imply a set of ideas or concepts or attributes. So you see, the general concept about Divinity which has prevailed many centuries, has been rather anthropomorphic, corresponding to our senses; in other words, a mechanistic Divinity, while in transcendental logic, and considering the nature of the Spirit or the nature of the transcendental being, we must realize that all these concepts of a mechanistic trend are completely erroneous. We mean to say, by erroneous, that they have been the product of our senses, or the product of our discrimination, a discerning which has not always been very logical or based on the best of experiences or the most advised of wisdom. That is why, we insist, this mechanistic concept of God has been so different in diverse religious movements and even among different leaders of the same faith, bringing about the many schisms and sects which have confused so much and tinted with blood and perplexed with infamy so many epochs of human history. A God so mech­anistic is the product of discrimination and is considered as if it were a piece of machinery, or something like a human being, and could not help being characteristically human, with human attributes and attitudes, likeness and image, deficiencies and superciliousness.

We have made of God an entity after our own whims and cravings. This, in this case, is the opposite of what the different bibles say. The bibles say that we are made according to the image and likeness of God. It is the opposite in actual experience, if one observes the present day trends. But in the new concepts, this is going to disappear. At least, there will be a strong movement in favor of this new concept. We have already begun to sense the possibility of such a concept of a non-mechanistic God.

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