Machiventa Melchizedek

 

Taoism

 

Taoism

131:8.1 (1451.4)The messengers of Melchizedek penetrated far into China, and the doctrine of the one God was incorporated into the older teachings of several Chinese religions; the doctrine that persisted longest and contained the most monotheistic truth was Taoism. Ganid gathered the following from the founder's teachings:

131:8.2 (1451.5)'How pure and tranquil is the Most High and yet how powerful and mighty, how deep and unfathomable! This God of heaven is the honored progenitor of all things. When you know the Eternal, you are enlightened and wise. When you do not know the Eternal One, this ignorance manifests as evil and thus the passions of sin arise. This wonderful Being existed before there were the heavens and the earth. He is truly spiritual; He exists in Himself and does not change. He is indeed the Mother of the world, and all creation moves around Him. This Great Being communicates Himself to men and thereby enables them to rise above themselves and achieve survival. Even if one possesses only a small degree of knowledge, one can still walk the ways of the Most High; one can conform to the will of heaven.

131:8.3 (1452.1)'All good works of true service stem from the Most High. All things depend on the Great Source for their life. The great Supreme One does not desire praise for His gifts. He is supreme in power, yet He remains hidden from our gaze. Without ceasing, He transmits His attributes as He perfects His creatures. Celestial Reason is slow and patient in His plans, but sure that He will complete them. The Supreme One covers the universe and already sustains it. How great and mighty is His abundant influence and His attraction. True goodness is like the water that is a blessing to all and harms nothing. And like the water, true goodness seeks the lowest places, the very levels that others shun, and this is because true goodness is related to the Supreme. The Supreme creates all things, nurtures them in nature, and brings them to perfection in spirit. And it is a mystery how the Supreme cherishes, protects and brings the creature to perfection without forcing it. He guides and governs, but without asserting Himself. He serves progress, but without dominating.

131:8.4 (1452.2)'The wise man makes his heart universal. A little knowledge is a dangerous thing. Those who strive for greatness must learn to humble themselves. Through creation, the Supreme One became the mother of the world. When a person knows his mother, he recognizes his sonship. A wise man is he who considers all parts from the viewpoint of the whole. Treat everyone as if you were in their place. Redeem injustice with kindness. If you love people, they will come to you - you will have no trouble winning them.

131:8.5 (1452.3)'The Great Supreme pervades all: he is at your left hand and at your right; he sustains all creation and dwells in all true beings. You cannot find the Supreme, but neither can you go anywhere where He is not. When a man sees the evil of his ways and heartily repents of his sin, he can ask for forgiveness: he can escape punishment; he can turn disaster into blessing. The Most High is the safe refuge for all creation; he is the preserver and redeemer of mankind. When you seek Him daily, you will find Him. Since He can forgive sins, He is indeed very precious and dear to all people. Always keep in mind that God does not reward man for what he does, but for what he is; therefore, you should extend a helping hand to your fellow men without thoughts of reward. Do good without thought of benefit to yourself.

131:8.6 (1452.4)'Those who know the laws of the Eternal are wise. Ignorance concerning the divine law means misery and disaster. Those who know the laws of God are broad-minded. If you know the Eternal, although your body must perish, your soul will survive in spirit-service. You are truly wise when you recognize your insignificance. When you abide in the light of the Eternal, you will enjoy the illumination of the Supreme. Those who devote themselves to the service of the Most High rejoice in this seeking of the Eternal. When man dies, the soul begins to spread its wings for the long flight of the great journey home.'

A Thought for Contemplation from The Urantia Book

Buddhism

 

Buddhism

131:3.1 (1446.3)Ganid was shocked to discover how near Buddhism came to being a great and beautiful religion without God, without a personal and universal Deity. However, he did find some record of certain earlier beliefs which reflected something of the influence of the teachings of the Melchizedek missionaries who continued their work in India even to the times of Buddha. Jesus and Ganid collected the following statements from the Buddhist literature:

131:3.2 (1446.4)“Out of a pure heart shall gladness spring forth to the Infinite; all my being shall be at peace with this supermortal rejoicing. My soul is filled with content, and my heart overflows with the bliss of peaceful trust. I have no fear; I am free from anxiety. I dwell in security, and my enemies cannot alarm me. I am satisfied with the fruits of my confidence. I have found the approach to the Immortal easy of access. I pray for faith to sustain me on the long journey; I know that faith from beyond will not fail me. I know my brethren will prosper if they become imbued with the faith of the Immortal, even the faith that creates modesty, uprightness, wisdom, courage, knowledge, and perseverance. Let us forsake sorrow and disown fear. By faith let us lay hold upon true righteousness and genuine manliness. Let us learn to meditate on justice and mercy. Faith is man’s true wealth; it is the endowment of virtue and glory.

131:3.3 (1446.5)“Unrighteousness is contemptible; sin is despicable. Evil is degrading, whether held in thought or wrought out in deeds. Pain and sorrow follow in the path of evil as the dust follows the wind. Happiness and peace of mind follow pure thinking and virtuous living as the shadow follows the substance of material things. Evil is the fruit of wrongly directed thinking. It is evil to see sin where there is no sin; to see no sin where there is sin. Evil is the path of false doctrines. Those who avoid evil by seeing things as they are gain joy by thus embracing the truth. Make an end of your misery by loathing sin. When you look up to the Noble One, turn away from sin with a whole heart. Make no apology for evil; make no excuse for sin. By your efforts to make amends for past sins you acquire strength to resist future tendencies thereto. Restraint is born of repentance. Leave no fault unconfessed to the Noble One.

131:3.4 (1447.1)“Cheerfulness and gladness are the rewards of deeds well done and to the glory of the Immortal. No man can rob you of the liberty of your own mind. When the faith of your religion has emancipated your heart, when the mind, like a mountain, is settled and immovable, then shall the peace of the soul flow tranquilly like a river of waters. Those who are sure of salvation are forever free from lust, envy, hatred, and the delusions of wealth. While faith is the energy of the better life, nevertheless, must you work out your own salvation with perseverance. If you would be certain of your final salvation, then make sure that you sincerely seek to fulfill all righteousness. Cultivate the assurance of the heart which springs from within and thus come to enjoy the ecstasy of eternal salvation.

131:3.5 (1447.2)“No religionist may hope to attain the enlightenment of immortal wisdom who persists in being slothful, indolent, feeble, idle, shameless, and selfish. But whoso is thoughtful, prudent, reflective, fervent, and earnest—even while he yet lives on earth—may attain the supreme enlightenment of the peace and liberty of divine wisdom. Remember, every act shall receive its reward. Evil results in sorrow and sin ends in pain. Joy and happiness are the outcome of a good life. Even the evildoer enjoys a season of grace before the time of the full ripening of his evil deeds, but inevitably there must come the full harvest of evil-doing. Let no man think lightly of sin, saying in his heart: ‘The penalty of wrongdoing shall not come near me.’ What you do shall be done to you, in the judgment of wisdom. Injustice done to your fellows shall come back upon you. The creature cannot escape the destiny of his deeds.

131:3.6 (1447.3)“The fool has said in his heart, ‘Evil shall not overtake me’; but safety is found only when the soul craves reproof and the mind seeks wisdom. The wise man is a noble soul who is friendly in the midst of his enemies, tranquil among the turbulent, and generous among the grasping. Love of self is like weeds in a goodly field. Selfishness leads to grief; perpetual care kills. The tamed mind yields happiness. He is the greatest of warriors who overcomes and subdues himself. Restraint in all things is good. He alone is a superior person who esteems virtue and is observant of his duty. Let not anger and hate master you. Speak harshly of no one. Contentment is the greatest wealth. What is given wisely is well saved. Do not to others those things you would not wish done to you. Pay good for evil; overcome evil with the good.

131:3.7 (1447.4)“A righteous soul is more to be desired than the sovereignty of all the earth. Immortality is the goal of sincerity; death, the end of thoughtless living. Those who are earnest die not; the thoughtless are dead already. Blessed are they who have insight into the deathless state. Those who torture the living will hardly find happiness after death. The unselfish go to heaven, where they rejoice in the bliss of infinite liberality and continue to increase in noble generosity. Every mortal who thinks righteously, speaks nobly, and acts unselfishly shall not only enjoy virtue here during this brief life but shall also, after the dissolution of the body, continue to enjoy the delights of heaven.”

Lao-Tse and Confucius

 

Lao-Tse and Confucius

94:6.1 (1033.4)About six hundred years before the arrival of Michael, it seemed to Melchizedek, long since departed from the flesh, that the purity of his teaching on earth was being unduly jeopardized by general absorption into the older Urantia beliefs. It appeared for a time that his mission as a forerunner of Michael might be in danger of failing. And in the sixth century before Christ, through an unusual co-ordination of spiritual agencies, not all of which are understood even by the planetary supervisors, Urantia witnessed a most unusual presentation of manifold religious truth. Through the agency of several human teachers the Salem gospel was restated and revitalized, and as it was then presented, much has persisted to the times of this writing.

94:6.2 (1033.5)This unique century of spiritual progress was characterized by great religious, moral, and philosophic teachers all over the civilized world. In China, the two outstanding teachers were Lao-tse and Confucius.

94:6.3 (1033.6)Lao-tse built directly upon the concepts of the Salem traditions when he declared Tao to be the One First Cause of all creation. Lao was a man of great spiritual vision. He taught that man’s eternal destiny was “everlasting union with Tao, Supreme God and Universal King.” His comprehension of ultimate causation was most discerning, for he wrote: “Unity arises out of the Absolute Tao, and from Unity there appears cosmic Duality, and from such Duality, Trinity springs forth into existence, and Trinity is the primal source of all reality.” “All reality is ever in balance between the potentials and the actuals of the cosmos, and these are eternally harmonized by the spirit of divinity.”

94:6.4 (1033.7)Lao-tse also made one of the earliest presentations of the doctrine of returning good for evil: “Goodness begets goodness, but to the one who is truly good, evil also begets goodness.”

94:6.5 (1033.8)He taught the return of the creature to the Creator and pictured life as the emergence of a personality from the cosmic potentials, while death was like the returning home of this creature personality. His concept of true faith was unusual, and he too likened it to the “attitude of a little child.”

94:6.6 (1034.1)His understanding of the eternal purpose of God was clear, for he said: “The Absolute Deity does not strive but is always victorious; he does not coerce mankind but always stands ready to respond to their true desires; the will of God is eternal in patience and eternal in the inevitability of its expression.” And of the true religionist he said, in expressing the truth that it is more blessed to give than to receive: “The good man seeks not to retain truth for himself but rather attempts to bestow these riches upon his fellows, for that is the realization of truth. The will of the Absolute God always benefits, never destroys; the purpose of the true believer is always to act but never to coerce.”

94:6.7 (1034.2)Lao’s teaching of nonresistance and the distinction which he made between action and coercion became later perverted into the beliefs of “seeing, doing, and thinking nothing.” But Lao never taught such error, albeit his presentation of nonresistance has been a factor in the further development of the pacific predilections of the Chinese peoples.

94:6.8 (1034.3)But the popular Taoism of twentieth-century Urantia has very little in common with the lofty sentiments and the cosmic concepts of the old philosopher who taught the truth as he perceived it, which was: That faith in the Absolute God is the source of that divine energy which will remake the world, and by which man ascends to spiritual union with Tao, the Eternal Deity and Creator Absolute of the universes.

94:6.9 (1034.4)Confucius (Kung Fu-tze) was a younger contemporary of Lao in sixth-century China. Confucius based his doctrines upon the better moral traditions of the long history of the yellow race, and he was also somewhat influenced by the lingering traditions of the Salem missionaries. His chief work consisted in the compilation of the wise sayings of ancient philosophers. He was a rejected teacher during his lifetime, but his writings and teachings have ever since exerted a great influence in China and Japan. Confucius set a new pace for the shamans in that he put morality in the place of magic. But he built too well; he made a new fetish out of order and established a respect for ancestral conduct that is still venerated by the Chinese at the time of this writing.

94:6.10 (1034.5)The Confucian preachment of morality was predicated on the theory that the earthly way is the distorted shadow of the heavenly way; that the true pattern of temporal civilization is the mirror reflection of the eternal order of heaven. The potential God concept in Confucianism was almost completely subordinated to the emphasis placed upon the Way of Heaven, the pattern of the cosmos.

94:6.11 (1034.6)The teachings of Lao have been lost to all but a few in the Orient, but the writings of Confucius have ever since constituted the basis of the moral fabric of the culture of almost a third of Urantians. These Confucian precepts, while perpetuating the best of the past, were somewhat inimical to the very Chinese spirit of investigation that had produced those achievements which were so venerated. The influence of these doctrines was unsuccessfully combated both by the imperial efforts of Ch’in Shih Huang Ti and by the teachings of Mo Ti, who proclaimed a brotherhood founded not on ethical duty but on the love of God. He sought to rekindle the ancient quest for new truth, but his teachings failed before the vigorous opposition of the disciples of Confucius.

94:6.12 (1034.7)Like many other spiritual and moral teachers, both Confucius and Lao-tse were eventually deified by their followers in those spiritually dark ages of China which intervened between the decline and perversion of the Taoist faith and the coming of the Buddhist missionaries from India. During these spiritually decadent centuries the religion of the yellow race degenerated into a pitiful theology wherein swarmed devils, dragons, and evil spirits, all betokening the returning fears of the unenlightened mortal mind. And China, once at the head of human society because of an advanced religion, then fell behind because of temporary failure to progress in the true path of the development of that God-consciousness which is indispensable to the true progress, not only of the individual mortal, but also of the intricate and complex civilizations which characterize the advance of culture and society on an evolutionary planet of time and space.