Too many are only familiar with the Catholic, Protestant, or Evangelical branches of Christianity. They are not the only ones alive today and they are only a fraction of the varieties of Christianity that have existed historically. In the seventh century of the common era, the Church of the East traveled the Silk Road from Syria to China. Missionaries brought their particular style of Christianity with them. Unlike the Western Church that faced opposition from Neoplatonic, Aristotelian, and Stoic philosophy, these Syriac missionaries in Tang China encounter Buddhism, Confucianism, and Taoism. A bishop we know as Alopen reached Chang’an in 635. Emperor Taizong received him, gave the mission room to breathe, and ordered the sacred writings translated into Chinese. Within a generation there were monasteries, clergy, and a small but sturdy community known locally as the Luminous Religion of Daqin. In their teachings, they grappled with questions about karma, dharma, and incarnation, rendering the Gospel through Taoist, Buddhist, and Confucian imagery. In the same way Neoplatonic thought in Europe shaped Christianity's doctrines about the nature of God, Christ, salvation, and everything else about the church, this "Religion of Light" has texts where Jesus discusses why he will be born and die with Lord Yama, the Hindu god of Death using arguments influenced by Buddhism and Taoism. They developed their own liturgies, prayers, and teachings. These texts provide a glimpse into a very different development track for Christianity. They help us to see what is the core message kept by both and exactly which doctrines are far more rooted in the preexisting philosophy of the land in which it was planted. Sadly, during the Huichang suppression in 845, foreign monasteries were closed, clergy compelled back to lay life, and the community declined. Its monuments remained and the locals carried memories of the community even though the rest of China and the world forgot them. What we now call the Jesus Sutras or Jingjiao texts were written between the mid-seventh and ninth centuries. They were sealed away with thousands of other manuscripts in the Mogao “Library Cave” near Dunhuang around the year 1000. A Daoist caretaker named Wang Yuanlu uncovered that hidden cave on June 25, 1900. Since then, scholars have cataloged, edited, and translated the surviving pieces in Chinese with Syriac glosses. When I first read these sutras and learned their history, they changed me. I was already practicing a hybrid faith of Christianity and Buddhism, these texts gave me a model for the interspiritual honesty I sought in my own practice. While I know most of the teachings put into the mouth of the Messiah had nothing to do with the historical Jesus, they express the heart of Christ's teachings continuing through the church in dialogue with the culture around them. One passage from the sutras is very important to the work we are doing here. They provide the roots for my faith and practice and will inform everything that I have to say on religious and spiritual topics. In the fifth chapter of The Sutra of Returning to Your Original Nature where the Messiah teaches the Four Essential Laws of Dharma. In Buddhism, Dharma is the teaching of the Buddha, and more broadly, the truth of reality and the path of practice that leads to liberation from suffering. These Four Laws are a good foundation for the spiritual life, regardless of the path a person follows. # No Wanting/Desire > '"Now, what are the Four Essential Laws of the Dharma? > > The first is no wanting. If your heart is obsessed with something > It manifests in all kinds of distorted ways. > Distorted thoughts are the root of negative behavior. It's like a plant: if the roots, however deep, are damaged > Then this will come out on its leaves and how it grows. > And so it is with people—if there is wanting > It will come out in your body and everything you do. > And all the body's openings will become clouded, > Losing their energy and brightness.This is the Law of No Desire . > > The Sutra of Returning to Your Original Nature 5:1-8: Martin Palmer, The Jesus Sutras: Rediscovering the Lost Scrolls of Taoist Christianity. (198) The first of the four essential laws of the Dharma is the law of no wanting, also called the law of no desire. It reminds us to keep our attachments and aversions in check, because the more we try to hold on to something or push something away, the more we distort our vision of the world as it is. We cloud our eyes, we cloud our speech, and we cloud our hearing, so that everything that comes in is filtered through those unrequited desires, leaving us in a state of dissatisfaction. Dissatisfaction, after all, being the root of suffering: that all things eventually come to an end; that nothing lasts forever. And so living in a perpetual state of wanting or desire prevents us from having a truly peaceful, calm mind. It also keeps us from achieving the things that we want to achieve. The more we're focused on wants and desires rather than what we actually have, the more we prevent ourselves from actually taking action. It's not bad to want something, but you have to make a plan on how to get it. You have to make a step-by-step series of goals that helps you to get to where you are going, and then you focus in on the here and now, instead of just sitting and waiting and longing for things to happen. As so many people do in the spiritual life, they say their prayer, and wait for the divine slot machine in the sky to provide. Well, that's not how prayer works. That's not how magic works. That's not how the universe works. Manifestation, that sort of just dream it and it will happen, or hope for it and it will happen, is a new idea that originated in the late 90s and early 2000s. It's not an ancient one, and it's not one that we find in any of the traditions going back. Everything that we do requires some effort, some work. And so keeping ourselves from living in that dissatisfied state where all we are doing is wanting, desiring, becoming obsessed with something that we do not have drains us of our energy and keeps us from allowing the light to flow. And so, in our practice, we try to live by the law of no wanting and no desire. We just allow ourselves to be and do and get ourselves down the path. # No Doing/Action > The second is no doing. Don't put on a mask > And pretend to be what you're not. Be your most natural, > And don't run after fantasies and illusions! > It's as if you are in a boat on the broad ocean— > The wind drives you this way and that, you have no control, > And all the time you're scared of drowning so there's no rest. > In fact there's no peace at all! This is just like people— > That which appears on the outside is not the truth. > The effort needed to hold a direction is abandoned— > And there is simply action and reaction. So walk the Way of No Action. > > The Sutra of Returning to Your Original Nature 5:9-16: Martin Palmer, The Jesus Sutras: Rediscovering the Lost Scrolls of Taoist Christianity. (199) The second law is the law of no doing or no action, which might better be phrased as the law of not putting on airs, not pretending to be something that you're not, not puffing yourself up or exaggerating. The point of this law of the Dharma is that we are not to mask who and what we are and pretend to be something else. When we run after a fantasy or an illusion that is not true to who and what we are intrinsically, we're neglecting the path that we're walking. We're not doing the work. The purpose of the path is to help us to find our true nature. We seek a way to be the best version of ourselves, the best human we can be. In that process, if we are lying to ourselves or if our teachers are lying to us about who they are, we are not going to be getting good, right, and proper instruction because we learn from our mistakes and we have to learn from the mistakes of others as well. So when people put on these masks, and pretend that they are perfect, they have destroyed the peace within them, choosing fear. Now, they are constantly afraid, burning energy, so they are not found out. They have also interrupted and harmed the possibility of peace in the community because people are going to start chasing after the fantasy, the illusion that they're putting forward. Everyone on the path has struggles. Everyone on the path has to put in effort to get to where they want and need to be. As long as we are honest and true about the work that we are doing on the path, we can all get to the place that we are heading together. But when we start lying and pretending that we are either doing better than we are, or that we are better than we are, or more than we are, we wander off the road and head towards our own destruction. That doesn't help us or anyone else out. So, yes, walk the path of no action. The path that leads you to your most authentic and true self. A lot of spiritual teachers could benefit from that advice. A lot of spiritual practitioners will as well, because many of us feel like we have to give off a certain aura or people will think we're not actually putting the work in. The effort to keep that mask up is effort we could be spending actually doing the work to get to where we want to be in the first place. # No Piousness/No Virtue > The third is no piousness. And what that means > Is not wanting to have your good deeds broadcast to the nation. > Do what's right to bring people to the truth > But not for your own reputation's sake. > lt is like the great Earth herself > Giving food to each according to their needs: > The blessings that are given are countless. > So anyone who teaches the Triumphant Law > Practicing the Way of Light to bring life to the truth > Will know Peace and Happiness in company. > But don't talk it away—this is the Way of No Virtue. > > The Sutra of Returning to Your Original Nature 5:17-22: Martin Palmer, The Jesus Sutras: Rediscovering the Lost Scrolls of Taoist Christianity. (199) The third law is the law of no piousness. And this one relates very closely to what Jesus said about the hypocrite who stands at the street corner proclaiming the good deeds that they have done and those who pray loudly in public and have their reward because they have been seen by many praying. The point and purpose of this law is to just do what's right and not do it for reputation's sake, but because it's the right thing to do. To emulate the earth and just give good things as we can. This is the way of blessing and the way of peace and happiness. It is the way that we actually build community and make ourselves stronger. And the way that it's worded reminds us of the whole point of what we're doing. We're not here to put on a mask and pretend to be holier than we are, like we saw in the last law. We're not here to shout our good deeds from the rooftops so people will think we're good people because of the things that we've done. The point is to actually be good people, to do good work, and not to just give the appearance of it. This, again, is another one of those laws that I think a lot of spiritual teachers and spiritual practitioners would benefit from. They put more time and thought in how they're going to put out the press release, the Instagram post, or the announcement in whatever form about the act that they're going to do than in ensuring that they're actually doing good for the community and for the people. As this law states, we are here to teach the triumphant law and to practice the way of light, and in that way, we will know peace and happiness in the community. I love the last line there, "but don't talk it away." When people brag and boast about their good deeds, it becomes a contest or competition, and it breeds strife within the community. Then people start to puff themselves up breaking the second law. So on and so forth it goes, until all the laws fall apart, as does the community itself. That's how we got to where we are now in many of the modern churches. As Jesus said: > Matthew 23:27-28 > “Woe to you, scribes and Pharisees, hypocrites! For you are like whitened tombs, which outwardly appear beautiful, but inwardly are full of dead men’s bones, and of all uncleanness. > Even so you also outwardly appear righteous to men, but inwardly you are full of hypocrisy and iniquity. # No Truth > The fourth is no truth. Don't try to control everything, > Don't take sides in arguments about right and wrong. > Treat everyone equally, and live from day to day. > It's like a clear mirror which reflects everything anyway > Green or yellow or in any combination— > It shows everything as well as the smallest of details. > What does the mirror do? It reflects without judgment. > And you — you should do likewise. > Then true Peace and Happiness will flow from your heart, > And others will join you in the quest for the True Way > While you will not claim credit for being virtuous. This is No Truth." > > The Sutra of Returning to Your Original Nature 5:23-31: Martin Palmer, The Jesus Sutras: Rediscovering the Lost Scrolls of Taoist Christianity. (199-200) And finally, the fourth law is the law of no truth. This one, in a lot of ways, is an encapsulation of a lot of what Jesus has to say in the Sermon on the Mount. It reminds us not to judge others, not to try to control everything, not to take sides, to be like God and not be a respecter of persons, to treat everyone equally, and to be clear in the way that we are treating each other. To be a mirror, that this is the way that we find peace. This is how we live the good life. We reflect the good life. We reflect the light of God back into other people's lives. In that way, we provide a presence to the world. This is what Jesus talked about when he said that we are the light of the world, that we are a city on a hill, that we should not dim the light in our eyes, but that we should let it shine, that no one should put their light under a bushel. This is the way to true peace and happiness that flows from the heart. I have to say, as somebody who's practiced this for over 25 years, it's true. This is the way that you find peace and happiness. Mainly because you're not imposing yourself into all of the strife around you. You're not taking sides in all of the silly and petty arguments that are happening around you every day. You're not trying to control everything in your life. You're just accepting that the world is as it is and that you can only change the aspects that you yourself have control over, and then you work to change those things and move forward. Always forward, staying on the path. Not getting lost in the arguments. Not getting lost in the upset that you've lost control. Control is a lie and an illusion that the church imposed on people through threats of hell and damnation. Control is an illusion. A fragile illusion that can shatter at any moment. Illness can hit. Sudden accidents and catastrophes can occur in moments. And that firm vision of control that we put forward breaks like the thinnest glass. The stronger we try to hold on to that illusion of control, the more likely we are to break it ourselves. So, as with the other three laws, we are not claiming credit. We are not trying to present ourselves as virtuous. We're not trying to say that we are the most holy, that we are the good ones, and that everybody else needs to follow our way. No, we are questing for the true way. We invite other people to join us on the quest for the true way. We do not judge. As Jesus said, we will be judged by the same measure that we ourselves apply. We do not judge. Our point and purpose is to bring peace and to do the work of the ministry of reconciliation, to give food to the hungry, water to the thirsty, shelter to the homeless, care to the poor, to tend to the sick, to visit those who are strangers in our streets and imprisoned. Those are the things that we are to work on. Those are the tasks that we are called to do, to do well for our fellows, to love our neighbor as ourselves, because in doing so, we love God with all of our heart, mind, and spirit. In none of that are we asked to judge or condemn anyone. These four laws together provide what I think is one of the firmest foundations for spirituality. Because they name all of the risks that come along with it. The puffing ourselves up and lying about how good we are. We're not going to do that. The pretending that we are further along on the path than we are. We're not going to do that. To pretend that we have control over our lives. We're not going to do that. We're going to be open, we're going to be honest, and we're going to stay true to the path and the calling that we are on. And we are not going to judge others along the way, because that is just a distraction from the work. These are what the Jesus Sutras tell us are the four laws of the Dharma. And you're going to see them reflected all throughout this work because they have been the basis of my spiritual practice for decades. # Praxis If we want to practice the Four Laws of Dharma, a good way to do that is to set a regular examen. Depending on your own needs and desires, you can do this daily in the morning as a way to get yourself set up for the day or at night to reflect on your day. You can do this weekly, monthly, or annually. Whenever you feel most beneficial, contemplate your relationship with the Four Laws. The following examen is inspired by the work of St. Ignatius of Loyola. I like this format, and it works very well for this. Choose a place where you can be undisturbed for a while. You can either sit, lie down, or meander. Whatever works best for you. Start by breathing gently. Give yourself some time to just cultivate a mindful state, a state of presence, just being here. This is a time to let go of all the worries and doubts and thoughts that may race through your head. So that you can really focus on this practice. When you are ready, invite the light, the presence of the divine, saying, "Holy One, light within and around me, help me to notice reality as it is. Let me see without distortion, act without a mask, give without performance, and regard others without judgment." Take three slow breaths. With each exhale, relax your chest, jaw, and hands. Now, cultivate gratitude within yourself. Name three gifts that you have received. Keep them small, rooted in something that you really have felt: a conversation that went better than you expected, a taste that you savored, a texture that just brought meaning to you, that brought joy to you, a color that delighted you, a moment where you felt honest and at ease. Allow that gratitude to wash over you and set the tone for everything that is to come. In this phase, we are softening our defensiveness so we can review our lives truthfully and without harshness. When you are ready, review your life through the four laws. Look back at however long it's been since the last time you did this, or if there is a particular situation or time period you want to focus on, do that. Move through it slowly, pausing every time a specific idea or scene in your life pulls at your attention. Let each law ask you its questions. For the first law of no wanting, ask: - Where did I get hooked by craving status, control, or certainty? - Did desire fog my seeing, hearing, or speaking? - When wanting arose, did I translate it into a real plan with next steps, or did I spin fantasies? - What did contentment feel like in my body? If you notice this grasping attachment, exhale and say, “Enough for now.” Picture placing that desire on a shelf you can return to with a plan. For the law of no doing, ask yourself: - Where did I pretend, posture, or overperform? - Did I chase an image of myself instead of doing the work? - When did I feel an impulse to impress someone? - What truth could I have said instead? - Where did I act simply and honestly without theater? For no piousness, ask yourself: - What good did I do that I secretly wanted credit for? - Did I talk away my blessing by narrating my virtue rather than tending to the needs of others? - Where did I imitate the earth, giving quietly according to the needs of others? - Is there anyone I used as an audience rather than a neighbor? If you notice any time when you sought applause, practice a quiet countermove. Choose to act in a way that you do not announce your virtue. For the law of no truth, ask yourself: - Where did I force outcomes or take sides needlessly? - Did I meet a person or situation as a mirror would, clearly and steady? - What fear sat under my urge to control? - Where did I withhold labels and simply respond to what is real? If you find a contested scene in your life, and you find yourself grasping onto it, simply pray, "Make me a mirror. Let peace flow from the heart, not from winning." Once you have gone through all four laws, speak directly to your heart and to the heart of God. Talk to God about one moment that matters most to you. Use plain words. You don't have to be flowery or poetic. If there was harm, ask for forgiveness and the courage to repair it. If there was grace, savor it. Stay here for a moment longer than feels comfortable. When it is time to continue, choose one concrete practice that touches the tender edge that you found. - For no wanting, maybe write the first tiny step toward a worthy goal and set a time to do only that step. - For no doing, maybe prepare one honest sentence you will say in place of performance. - For no piousness, maybe select a quiet, specific act of care that you will do with no announcement. - For no truth, name one sphere that you cannot control tomorrow. Decide one person that you will meet as a mirror. When you are ready to close, end with a simple prayer, saying, "Holy One, keep me in the true way. Let love be the form of my knowing, humility the form of my action, and peace the fruit. Amen." | < [[03- Christopaganry]] < | \|- [[00- Creation's Paths\|Table of Contents]] -\| | > [[05- The Cosmic Christ]] > | | -------------------------- | :-------------------------------------------------: | ----------------------------: |