by Ernest L. Norman

Greetings to my dear earth brothers and sisters; may I first say that I am so happy to come to you and to be of some service to you. I can be known in the future as the personal identity of a small Chinaman who lived about a hundred years after Kung Fu, and was known as Mencius or Meng Tse. I have been given the privilege of conducting you through this great city of Helianthus; and we are about ready to somewhat explore the sections which are more immediately concerned with your earth history. However, before we go into this section, we shall pause in this beautiful parkway and discuss something more of the philosophies of Hinduism while your eyes are becoming accustomed to what you see about you.

The text of Buddha, in itself, was simply one which he largely devoted to the explanation of the origin of the different phases of Hinduism as they exist much as they do in India today. He was, during his earth life, very greatly shocked at seeing the suffering of the peoples who believed they were practicing the true monistic God Principles by this perversion and abuse of their bodies. The version of the Brahmanistic concepts or the Vedic translations as they have been so warped and distorted were completely vilified in many ways by the individual known as Brahavara, the person who became known as the god Janus. Buddha pointed this out specifically, knowing that no harm would come from this direct finger pointing at this individual, because he knows that this person has, since that time, come into a place of spiritual understanding; and although he did set aside the divine conception of Brahma — the triad of Brahma, Vishnu and Shiva — yet, since that day, he has worked out and expiated his crime, and was enabled to reincarnate into your world and was known as the Mahatma Gandhi.

So now you see that while we may have been ostracized very definitely for criticizing an individual, yet it was not the individual we criticized, but rather the work that person did while he was on the earth. The whole superconsciousness of the individual, as you see, went through a great metamorphosis in a spiritual dimension, and so he completely worked out his karma by serving mankind in a very large and in a very humble capacity. Buddha, himself, is a very humble person; he did not very fully enlarge upon the simplicity of the spiritual concepts as he so tried to teach them on the earth at that time. Buddhism, as it existed some time after his death and as it still exists today, was not strictly the philosophy which he taught, but just as in the case of Christianity, the various concepts suffered a great deal of distortion in recurring as a definite philosophy in the future years of evolution. Buddha did little or no writing, himself, but was followed about by a number of disciples or apostles just as was Jesus.

One of these persons was a very avid disciple by the name of Upolia. It was Upolia who became known as the St. Paul of Buddha and it was he who wrote the numerous transcripts known as the ‘Tripitaka’, or the ‘Three Baskets of Bread’, wherein were contained the Ten Commandments of Buddha.

If you will note the first one which says, “Thou shalt not kill any living thing”; this was an old Brahmanical concept which had been handed down through the Vedic laws. Buddha was very temperate in all his philosophies. He said, “Thou shalt not kill”, but he meant, “Thou shalt not kill thy brother or sister”; and there were other distortions, or shall I say different interminglings of various kinds of personal ideas into the original Buddhistic concept. If you will read your history books, you will see that Jesus, like Buddha, did not come into his expression of Christianity until the time of Constantine, who, at that time, established what was to become the Roman Catholic Church, and contributed to the reestablishing of the Byzantine Empire, or to filling the original concept as it was so begun in Greece.

The parallel here with Buddhism is very marked; the concept of Buddha was known only locally in his own province, and it did not come into its own until about three hundred years later under the reign of King Asoka, who became a very devout follower of Buddha and succeeded in propagating this concept into the far reaches of India.

Hinduism or Buddhism, as it exists in India today, is a very strong intermingling of all the old concepts of Brahminisms and the Triad of Brahma as it existed, including the various types of pantheism which are known as Jainism, and the different interpretations of Buddha. You might say that India is universally under one flag or banner; they all have somewhat the same intermingling of concept, and during these many thousands of years since, have become thoroughly intermingled. You will notice also that many of the early travelers in India were quite surprised to see the Christian cross and other symbols which were used in Buddhism or in the concepts of Hinduism. This was simply because that intercourse or traveling was carried on throughout the many thousands of years; and India was not, as was commonly supposed, completely isolated from the Western world.

The Greeks, the Jews, and the Egyptians very often came into India in the various caravans or perhaps they came individually and so carried with them, not only some of the ritualism and beliefs of their own native country, but also carried back to these same countries some of the beliefs of the Hinduism or Buddhism as they had so seen and witnessed in the various ceremonies.

Now, just a word more about the concept of, shall I say, astrophysics, as it was somewhat explained to you in a previous transmission of the thirty-three radial dimensions as they are expressed from the Great Central Temple here. You will see certain insignia above the great entrance ways into these different thirty-three sections. The sections themselves relate to the periods or cycles of one thousand years as they are portrayed in magnetic line structures of the solar system in which you are now residing. The solar system is so linked and counterlinked with the Central Vortex of the great universe. The one-thousand year cycles are conjunctions of spiritual force of these thirty-three centers wherein renewed impingements or modulations of spiritual nature are intermingled with these magnetic lines of structures. The task of further propagating or stimulating spiritual guidance and growth of mankind upon the earth and into other places of the galaxy, known as the universe, is carried on in the twelve sub-divisions or sections which we manifest here from this Shamballa. They, in turn, take up this work in these twelve divisions which are actually about two-thousand seven-hundred and fifty years. These sections, in themselves, are somewhat of the astrological nature or interpretation as they have been so devised upon the earth plane. They will start from Pisces and continue on around through Aquarius. All in all, it can be said to be a very cleverly devised way in which these great minds have so conceived to interject the various spiritual knowledge and wisdom and to further enhance the value of man’s progression in the lower dimensions.

This is somewhat in the form of personal intercession, as it might be said, in that these very strong spiritual rays are constantly within the superconsciousness of the individuals as they reside in these lower dimensions. However, I do believe that in the future you will evaluate these concepts in your own way and in your own mind.

Now let us go directly into this first great section, which you see has over the doorway, as part of the insignia, two very strange-looking forms of fishes which have their tails entwined about each other; they seem to be standing on their tails with their mouths open wide, and they have huge staring eyes. This, the sign of Pisces, denotes the two states of consciousness within the concept of man, his karmic or material state of consciousness and his spiritual state of consciousness. We can be assured that which we find within this temple will be, at least, mostly associated with the earth and its evolution within the last two thousand years. However, for purposes of further including or intermingling these different concepts, much within each of these temples is sometimes duplicated within one or another of the other sections. This is for the purpose, as you will see, of acquainting the many large groups of the many thousands of students who remain within these great sections for many hundreds of years or until they have assimilated the knowledge which is necessary for them to progress further.

Now that we are directly inside, the first sight which greets your eye is a huge Hindu temple. You, dear sister and brother, saw such a picturization on your TV screen quite recently, and we can enlarge this concept; as you can see, it does bear somewhat the same resemblance of the numerous and intricate maze of spires and various other types of very finely devised symbols which are on the outside of this great edifice. This temple is called the Temple of Manu, or the law maker. It was Manu who so brought, conceived, and interwove into the original Vedic transcripts the concept of Brahma, Vishnu, and Shiva. Brahma, as you know, is the Infinite Conception; he is supposed to be the great Celestial or Causal world of spiritual interpretation. Vishnu is the more immediate or pranic world which was symbolized as a great god who lived from the sun. It was Shiva who became the giver of life, or that from Shiva was expressed the numerous karmic laws of reincarnation. The spiritual as well as the physical nature of man was contained within these concepts of reincarnation. Coming down through the many hundreds of years, or even thousands of years since the time of Man, these concepts were so warped and distorted within man’s consciousness that much of their purity and spiritual virtue was lost.

Man contrives into himself, through the numerous complexes of guilt which were incurred in his nature, to change these concepts to suit his own taste or purpose. This is a universal custom and is not completely confined to the concepts of Hinduism. The same practice goes on in all churches and in all synagogues on the earth today. Man is continually changing the innermost divine concepts to something which he can orient within his own way of life or thinking, or that he can so expiate some sense of guilt within himself by saying that God has punished him, or that he might say, “Ho, I need not worry. Jesus will save me, etc.”

This great temple, as you see, seems to be glittering with gold; it is indeed some such material in its very highly developed spiritual form. The various intricate, sculpturings and carvings which cover the outside surface of this great temple, the small figures and gargoyles, the fishes; these, and the infinite number of types of symbols as they are so fabricated are, in themselves, pageantry of history; and they are also devised in many of the temples of India today. The meanings of these symbols and the portent which is contained therein have been lost in antiquity. The Hindu of today does not know how to interpret the spiritual meanings of the numerous figures which he handed down from generation to generation. He has no knowledge of carving or so contriving these figures in the walls of his temples; he does not know how to correctly translate them. Within this temple you will find the numerous translations of the original Vedic texts as they were so contained at the time of migration from the plane of Mongolia. These texts were extracts or derivations of the spiritual truths which were handed down to man from the old original Shamballa which existed on the great crystal plateau in Central Mongolia.

So, all in all, you can see that the modern concepts of Hinduism bear only a small resemblance to the original spiritual philosophy which was so handed down to man from this great Shamballa. Such context of material is necessarily confined in its expression and in its nature into something which man has conceived to be purposes of self-punishment or infliction, or that he must adopt and stand for many hours in different postures, or lay in cramped positions, or to such supposedly inducive meditative processes whereby he can communicate with his inner nature. We would like to point out that these concepts, as they are so contained in the expression of Hinduism in your time, are not, in the general sense of the word, entirely practical to the working out in your world or sphere of reincarnation. Nor, could you so properly work out any karmic influence which is contained in your past histories by so sitting for many hours in constant meditation upon the inner nature.

While we say that a great degree of consciousness within this inner nature, or inner self is of the utmost importance; yet this should not be set aside, nor should the individual delete the purposes of his incarnation into the earth. It must be remembered that according to the laws of frequency relationship in the various cycles in which the karma was incurred, that the individual subconsciously comes into the time and place when these karmic conditions will be remanifasted into his life in such a way that he will be able to largely rectify them by suffering some sort of a small psychic shock wherein the elements of different time consonants are of such nature that it also aids in rectifying these conditions of impingements or wave forms in his psychic body. You can reasonably see that any one who would sit upon the temple steps for weeks and years in a meditative position would not be in such a conducive phase of his life whereby he could work out these different karmic structures in his psychic anatomy.

The world of maya, or the material world about you, is one which was largely conceived, and of which you largely conceived yourself to be a part; and so in working through these different dimensions of maya or illusions, you incurred these karmic conditions. It is your purpose to come back into these different worlds until you have progressed to such a point where you can become more dominant with these conditions, and that you can more thoroughly regulate the progression of cycles in your own earth life. This begins your evolution into the higher dimensions.

The posture of meditation and inward consciousness were meant primarily, or they should be exercised only by individuals who were called Yogis. These individuals had, in themselves, a complete state of dominion of consciousness, so that they could — through these meditative processes — completely separate themselves from their physical bodies at any time which they so chose. I might point out that these practices are very dangerous for the initiate or to the person who is not thoroughly familiar with the ways and the knowledge of spiritual transformation, for he could incur a great deal of trouble and run afoul of some very definite spiritual obsessions if he so entered into such practices without being thoroughly schooled in such practices before he indulged in them.

If you were to go to India today, you would see many people who go about with hooks and skewers in their bodies, and as they thought, were punishing themselves for some small infraction of the law or that they might be adopting the numerous torturous postures and remain seemingly suspended in a catalytic state for hours or days and even years at a time. Such an individual is, in himself, and to a large degree, simply stopping his spiritual evolution. He has come to the point where the various guilt complexes in his nature were so strong that he must retreat into some sort of psychic trance, wherein he believes that he is working out his salvation. This is contrary to the law of frequency relationship, in working out these karmic conditions which incurred the guilt complexes.

It was Buddha who tried to teach that such practices were contrary to the general law, and, in so teaching, he aroused a great deal of resentment; he had to so modify his teachings which would somewhat conform with the general ideas and practices as they existed in his time. The mere idea of teaching people to discard caste systems, as they had been in their social structures for thousands of years, was, in itself, something which aroused a great deal of antagonism. Therefore, Buddha had to more or less float with the stream in order to sow the seed which he hoped would develop into a more factual philosophy. So you see, dear ones, that in India, even though it is a land of strange mystery and strange cults and practices, these practices of cultisms, of Brahma, and Hinduism, as they are expressed as religions, are not entirely practical nor are they entirely without the element of error.

These elements of error are so contained in all of the religions of the world; they are contained in Christianity, in Judaism and in many other interpretations of life. There is, at present, a third dimension of expression which is trying to sweep through the world and overpower all such spiritual concepts; and while these spiritual concepts, as they exist today in your world, are with some fault, yet they are, in themselves, very necessarily contributing factors in elements of spiritual progression to the individual. He may incur some karma or he may, as we say, learn to devote himself into such forms of altar worship which he may have to unlearn in some future time and age. But purely, in a sense of the word, he is gradually working toward that time of his evolution when he becomes a dominant spiritual personality in harmony with the infinite Consciousness into some of the higher astral worlds.

Excerpt from The Voice of Muse

 

There are — while you are watching and looking about at this great temple of Manu and noticing the beautiful mosaic tiled floors — the great statues of the different gods as they are so manifest in India today, and you can further describe these scenes to your fellow earth man. We will progress somewhat along the lines of modern psychiatry as they are expounded in the medical translations of inductive therapies in the fields of psychology and psychiatry of your day. Anyone who is studying such philosophies or interpretation is, as a consequence, subject to a vast amount of different interpretations of what is called psychological or psychiatric material. The elements entering into such philosophies, as they are so numerous, must be, in direct contrast, quite confusing — and indeed they are.

The tides of expression as they have arisen from the middle ages, from the days in which people were burned at the stake for witchcraft — for merely conceiving some of the more mental and spiritual natures of man — are now being expressed into your present day, as some of these exponents have become known as psychiatrists or doctors or psychologists. For the purposes of analytical evaluation we shall classify psychology into two divisions; the reactionary group which is by far the largest group, and the liberal expression or the progressive group. In the reactionary group will be found the very numerous doctors or practitioners as they exist in different hospitals, clinics, or private practice in the various cities about your world today. It is this reactionary group which is largely practicing such concepts of psychology or psychiatry which have more or less been practiced by such exponents as Freud, Watson, James, and others whose names are too numerous to mention. The Freudian concept, in itself, seems to be one which is in more popular usage. It is based primarily, as it was in Freud’s time, upon two basic instincts, as he called them, the sexual nature and the will to survive. The modern psychologist has, however, modified these concepts to some extent. He immediately throws up his hands in horror at the mere mention of instinct. However, we might remind you that such facets that enter into the interpretation of psychology or psychiatry are not explained to any great extent in any concept of psychology or psychiatry as they exist today. The psychologist cannot tell you why it is that a child, almost from the time he starts to crawl, becomes somewhat destructive in his nature, and that he is continually trying to break up things about which he knows nothing. The psychologist may mutter something about a reflex or impounded reactions into the consciousness of the child, but these are not so easily brushed aside. The fact remains that most children, if they become destructive in their childhood, are merely reflecting from their psychic consciousness the little wave forms and vortexes which are impounded in the psychic body; the numerous manifestations of destructiveness, which they have, at some time in their evolution manifested in a reactionary way from some previous earth lives.

These destructive potentialities of the child’s nature were not incurred either in one lifetime or in several lifetimes, but they are a conglomerate result of many reincarnations in a material domain which is largely reactionary in nature. So it can be said as Freud said — a child as an individual reacts in a destructive manner toward anything which he does not understand, and that he tries to destroy such an appearance of some such object of truth or idea which he may encounter which is foreign to his understanding. Freud himself was, almost to the time of his passing, shaking his head and muttering that all mankind was too thoroughly steeped in the tradition of sex, and that his basic and motivating instincts were based upon the concepts of sex. Here again, just as Freud would tell you if he could be here talking with you, these concepts of sex — while they were basic and relative in certain dimensions of expression among individuals who had not yet worked out certain karmic obstructions in their natures — were a great and dominant factor in controlling the appearances of everyday life; but it was not by such necessity the extreme and controlling factor of evolution as it would so affect the individual in his future progression.

The liberal or progressive camp of psychiatry; or psychology, too, does not embody too much of a general philosophy which can be considered to be, actually, of such nature which will further the progress of man in his present dimension. This camp of interpretation contains such elements of parapsychology as are expressed in the numerous psychical research bodies throughout America and throughout the various other countries of the world. Here again, while these elements are progressive in nature and the constituents contained therein are much of the spiritual nature of man, yet they too lack a certain fundamental element which is very necessary and vital to understand the more spiritual nature of man himself. If we pin a psychologist or a psychic researcher down to the point where he must actually explain — what is a reflex— what is an idea — what is an instinct — or what is an emotional experience — he cannot define just exactly what these things are. If we ask him where they are, he will point to the brain and say they are in the brain. He will point out that they have an instrument or mechanical robot which is called the encephalograph which is supposed to denote certain wave forms or electronic impulses which are supposed to stem from the brain. While this is so, yet he cannot — if you bring him directly to the point — actually define from whence this life force comes.

The physicist, the scientist, as well as the psychologist is today attempting, not only to put the contents of life in a test tube, but he can magnify it on the oscilloscope or make other interpretations. He can put life under a microscope and see it; he will not, nor can he ever build it and fabricate it according to his own will of consciousness. This is, in itself, a pure dominion of God’s own spiritual consciousness and the creative processes of creating man’s spiritual nature are entirely within the concept of God Himself.

The net product of analyses which the psychologist or the scientist, or the psychiatrist is trying to define as life is, as we have so numerously interpreted and interjected in our transmissions, the fabrication of spiritual structure which is known as the psychic body and that it resides and lives in a dimension which is not physical in nature nor can it ever be determined in the pure quotient of the reactionary nomenclature or to such procedures of analytical psychology as are expressed in your world today. They must, as we have said, be interjected and fully explained in the field which is more closely related to parapsychology or that an entirely new science and interpretation must come into being which embodies the element of clairvoyance, or such psychic knowledge which will enable the practitioner to see, to sense, and to visualize and interpret in some way, into his analogies, such conditions, or of what the spiritual structures of man really consist.

The present day psychologist or the analyst, as he is practicing in the numerous clinics and hospitals and in the various private practices of the earth today, takes a great deal of pride in the fact that he can spew forth from his mouth a great deal of nomenclature which he denotes as the various types of mental aberrations and he has called them by such names as reflexes or factions of an inhibitive nature, or that they are neurotic or a paranoid or schizoid; or they may be other forms of mentally distorted or aberrated people to such an extent that they have lost a normal functional relationship with the world about them. Such terms and such nomenclature, in themselves, mean little or nothing, as any psychologist knows that no two patients ever exhibit exactly the same tendencies and relationships of these abnormal expressions in themselves. Each patient expresses a certain challenge wherein are contained certain elements of personal evaluation which are different from another; classifications of mental aberrations are just rather broadly defined conditions wherein a person may be generally classified.

In viewing psychology as it exists today upon the earth, you would see the numerous and entirely opposite translations of life in the various nations and communities of the world, and that the exact and extreme opposites of the interpretations of life are often, very predominantly displayed so as a direct consequence, psychology must be extremely flexible in nature, and such extreme flexibility can only be equated into the dimensions of pure science, because pure science is absolute and inflexible. There are no elements in your physical or material science which cannot or could not be clearly defined in a mathematical formula, or to such equations as could be expressed in some of the electronic robots of your time.

The extreme nature of man as he is expressing in your world today, and as he does in other worlds — indicates, to a large degree, the infinite nature of man himself, and into such infinite concepts the psychologist or psychiatrist must, by direct consequence, relate man into higher dimensions of life or to his relative sequence of such evolution. You might think that such psychology would, in direct proportion, be of an extremely complex nature, but such is not so. If we remember the basic elements of psychic structures, and that in the expression of some clairvoyant diagnosis the individual can very thoroughly be diagnosed for such psychic impacts as have caused his mental aberration and his own states of evolution. Statistics will indicate, as they exist in the cities of the world today and especially in America, that the elements of the numerous types of physical diseases or mental conditions indicate that the number one problem of mankind is mental health. The problem of mental health, in itself, as it can be very clearly seen by such statistics and a further perusal of how this mental condition arrived at its staggering proportion will indicate that it is purely a product of the civilization in which you live.

There are numerous races and tribes of people living on the earth today who can be called savage or somewhat primitive in their expressions but you will notice that the rate of mental aberrations or that their rate of mental health is a comparatively very small fraction in direct comparison to that which is incurred by the average individual in the larger civilized cities of the world.

As any psychologist can tell you in your present day and age, even the little doggies in the household are very often quite neurotic, and children suffer from stomach ulcers which are often, in themselves, a symptom of a neurosis. Statistics indicate that in your America one person in ten is badly in need of corrective therapy, or that ten million are in such a condition of mental health that they are no longer useful in the communities where they live; and they have become by direct consequence, to a large degree, somewhat dangerous. By such statistics we can also positively evaluate the present psychiatry or psychology as being of little, if any, use in stemming the tide of negativity which is warping and distorting the minds of the American people. In direct consequence, it must be thoroughly understood that a new and entirely different type of corrective therapy is in extreme and urgent need at the present time.

Nor is the present psychology so related to another aspect of the American way of life, and this psychiatry should include this expression which is called the criminal. The criminal is just as neurotic and just as insane as any person who is confined in a mental institution. Your records will reveal that such criminals as have been incarcerated and have been either pardoned or placed back into society on parole have returned and returned to the penal institutions; and as any psychologist can tell you, as they are characteristically and predominantly criminal, they cannot, in any sense of the word, be cured. I am referring to the large majority of criminals who are impounded into such institutions. There are, of course, some innocent victims and others too, who will, in a future day, be able to regulate their lives into a more useful sequence.

But, as a whole, the product of civilization which is contained in the large cities is highly conducive to the criminal elements which will badly warp and distort the minds of the youngsters as they grow up so that they become hardened reprobates and cannot, at the time of their earth lives, ever become suitably or correctively instituted to some social structure. These criminally aberrated conditions in these mentalities are further complicated by the great seas of astral forces which — as we have described them as individual entities — are swirling about in the aura of the earth. As a youngster is warped or distorted into some criminal propensity, so he always does, as a direct consequence, impound within his psychic nature the obsessive influences of the numerous astral entities who have, at some time in their earth lives, been criminals or mentally perverted in some way.

And here again you see the fallacious interpretation of corrective therapy by constructing the penal institutions or corrective reform schools and incarcerating these criminals together under a common roof. As they are so confined, others are attempting to impress them with the idea that they are wrong-doers. This is a very silly thing to do as the criminal himself is in no position to properly evaluate a constructive philosophy of life. Here again it must be borne in mind that corrective therapy, as far as the criminal would be concerned, should be one in which we would first remove from the cities of your civilization the elements which first warped or distorted or brought into the consciousness of the individual these criminal propensities.

The reactionary way of life in the environment of the slum elements and in the hurry and scurry, as has been called the ‘rat race’ of life on the planet earth in these large cities, is very highly productive of warping and distorting a child’s mind. The father and mother themselves are often individuals who have been living on the fringeline of criminal propensities; and they may have, actually, from time to time, been guilty of misinterpretation, of flagrantly violating the law of social structure, so that the child, as a consequence, has nothing in his environmental factors which is conducive to a more integrated and constructive spiritual or social way of life. It is one thing to live under a wonderful and beautiful idealistic concept, as was contained in the constitution, a free way of life to the average individual who so arrives in a great civilization, such as America, but it is quite another thing to properly relate such individuals with spiritual concepts in the environmental factors of their daily lives that will enhance and propagate the necessary virtues of their natures so that they may become useful citizens.

This, in various ways, has been attempted by the inclusion of numerous churches, or the child will be sent to Sunday school, or to such other places where he can learn something of the spiritual and historical background of mankind. Or, he may be sent to some public school and taught the rudimentary factions as they are contained in the educational systems of your time. But these things, in themselves, while they are much better than having nothing at all, have not yet arrived at such a point where they can completely integrate a child into what could be a much more useful and highly developed way of his life.

The people on other planets have arrived at the conclusions of child psychology where they can properly evaluate the child’s potentials in such a manner where he would further develop along the line for which he is most suited and adapted. Such other conditions, as are contained in his psychic body, must also be removed so that he does not continually suffer from the handicap of the psychic blocks which may exist in this psychic structure from other lifetimes.

However, these things are much in advance of your present day knowledge of psychology and psychiatry. They cannot and will not be impounded into such future interpretations unless the reactionary groups or elements will somewhat bow down before the tide of new spiritual knowledge which is to come into the world in a future time. Likewise, the liberal group may learn to develop within its ranks the element of the clairvoyant diagnostician who can properly evaluate and interpret the various psychic structures as they exist in the individual’s psychic consciousness. However, dear ones, I see that the Channel is becoming a little distressed, and so we shall discontinue here for the present time.

— Meng Tse.

Excerpt from The Voice of Muse