The renewal of the Buddhist religion

Question: The ascended masters have already commented much on the overall problems of Christianity. I seek the ascended masters’ advice on the overall problems of the world Buddhist society and the Korean Buddhist society. What direction do they need in order to move forward? 

Answer from the Ascended Master Gautama Buddha through Kim Michaels. This answer was given at a conference in Korea in 2019.

As Mother Mary just expressed, the knowledge of the messenger, the cultural background of the messenger can be a limitation because this messenger is not familiar with the Korean Buddhist Society or with Buddhism, in general, at least not the more organized aspects of it. He has a good grasp of the Buddha’s teachings, but not so much the organization.

But it’s clear that Buddhism has remained a more pure religion than for example, Christianity. There is not as much of an overlay that has been created in the Buddhist religion, as there is in Christianity. This is partly because the teachings I gave were not as easy to distort. It is also partly because the Asian mindset is not as linear as the Western mindset. And therefore, the Asian mind is more open to the teachings on non-duality and seeing the polarities than the western mind generally is.

And so if you look at the average person who has grown up in an Asian Buddhist culture, then there isn’t necessarily much that could change there. It is not that my attitude is that Buddhism has gone completely off track, as Christianity clearly has. So the Buddhist societies in Asia, including Korea are still giving teachings that can be valuable for the average person.

Now, on the other hand, it must also be said that when you have a teacher who has reached a certain level of consciousness, that is beyond duality, it is very difficult for that teacher to give teachings about duality and non-duality, that can be grasped by people who are in duality. And this means that even if people do not have evil intentions, and if they are not influenced by the fallen beings, the dualistic mind will still put a certain overlay on the teaching.

And so from that perspective, it is inevitable that Buddhism has become a religion that has superimposed an interpretation that is dualistic, upon a non-dualistic teaching. And this has had the effect that you also see in Christianity, that many, many people see Buddhism as an outer path. It is a matter of following a certain teaching, following certain practices, certain rituals, and it becomes almost mechanical.

So many, many people have the same attitude that you see in the West in Christians that if they believe in the outer teachings, if they practice the outer religion, if they follow the rituals, then someday in the future, perhaps after this lifetime, there will be a shift, and they will be enlightened. But this of course, is not what I originally taught, I taught an inner path that requires you to shift your state of consciousness. Is the average person in most countries in Asia ready for that inner path? Well, no, but many certainly are.

And so the shift that could potentially happen was that the Buddhist societies would come to this recognition that there is the difference between the outer path and the inner path and that in the modern age more and more people are ready for that inner path. And therefore, they could make an effort to put more emphasis on the inner path to help more people. There is in some Buddhist societies an awareness of the inner path but there is a sense that the average person is not ready for it and therefore, it is not taught to the public but only taught in certain monasteries, where it is deemed that the monks and the nuns who have dedicated themselves to the path are ready for it.

And this is, in many cases, not a correct interpretation. As I said, the average person may not be ready but many people certainly are. And many, many more people are ready than the ones who are meant to go into a monastery because as we have said in the modern age, spirituality is not actually in a monastery, it is living in everyday life and taking an active part in society, at least for most people.

And so naturally, I would like to see that the Buddhist societies would recognize that if there is any meaning to the Buddha and attaining enlightenment, that would mean I still exist as an enlightened being, as an Ascended Master and I am fully willing to and capable of giving direct instructions today to those who are willing to receive it. And indeed, it would be possible to have people who have grown up in the Buddhist tradition, who are very familiar with it, who could become messengers for me, not necessarily speaking dictations as you hear it now, although this could also happen, but in the sense that they would receive direct guidance from me, and therefore be able to take Buddhism to a new level.

Now, you will see that the teaching we are giving today is based on the idea of progressive revelation, because the situation is quite simple. Having a teacher in embodiment, who reaches a certain level of consciousness, is not necessarily a straightforward, easy matter that can happen anytime.

So you will see that there have been teachers after my appearance in the flesh, that have had a higher state of consciousness and they have been able to give forth certain teachings that could be considered progressive revelation. Nagarjuna is one example but there are certainly others. And so, in a sense you could say that what would be valuable was if the Buddhist societies would realize that society has changed so much since I appeared in the physical octave that there is a need for a refinement of the message and expansion of the message, there is a need for some progressiveness, even progressive revelation.

The simple dynamic is that when a teaching is given that has the potential to help people transcend their consciousness, if people take that teaching and apply it, then there will be a raising of the collective consciousness. It is simply impossible to give a teaching at a particular level in time, that will be equally valuable for all time to come. Because if the teaching given by me 2500 years ago was successful it would raise the collective conscience and that means more could be given.

What could be given by me 2500 years ago was not an absolute truth that can stand for all time, it was a product of the level of the collective consciousness in the area it was given at the time it was given. So it is never possible, even for an enlightened teacher, to bring forth an absolute teaching. An enlightened teacher is not bringing forth the teaching that he needs, he is bringing forth the teaching that the people need and he is therefore aware of what their level of consciousness is, and what can be brought forth at the time, he’s aware that they cannot grasp a higher teaching, even though he could give it.

And so this would be a valuable shift, where Buddhists and Buddhist leaders could realize that there is indeed a need for the renewal of the Buddhist religion. There’s also a need to move beyond this outer path, this more mechanical rote performance of rituals. Like you see in an extreme example of the Buddhist prayer wheel, where people think that by turning a mechanical wheel, they are somehow promoting their spiritual growth and burning their karma. This is not what I taught 2500 years ago, as far as I remember, and I remember quite well.


Copyright © 2019 Kim Michaels