For 1981, yet another new venue beckoned, Toronto. This time the front of the fleet was dominated by a battle between Newlands and Smith, that was finally decided in favour of Newlands, as he ‘did a Pitman’ in taking three consecutive titles. After so much globe trotting, the Contenders then returned to more familiar territory, with Medemblik hosting the next Championships. At long last, ten years after joining the fleet, Tony Smith finally won the Worlds, a resulted that also confirmed the Smith hull and rig package as the best replacement for the existing Rondar / Banks set up.
After giving the impression for a year or two that the sailors in the fleet had finally grown up, the Medemblik dinner undid all their good work; candles were turned into javelins, whilst the one handed sailor Mike Hartley was ambushed by a barrage of airborne whipped cream!
Sneaky Keith Paul wriggled his way onto the final podium place to prove that when the conditions were trying, he was still a difficult sailor to beat.
– Tony Smith makes it to the top of the podium at Medemblik, flanked by Peter Newlands and Keith Paul.
The Contender fleet then faced a major dilemma about going to South Africa for the next Championships. The moral right won the day and a hastily convened event was well hosted out in Australia, an event that Smith made clearly his own by winning the first 6 races. Meanwhile, more bad behaviour, this time out afloat at the San Alpidio Europeans. It started when a visiting Pitman led the ‘we want a blast’ brigade out for a sail, after the Race Officer had thought it too windy and so had gone for lunch! When the wind finally eased, it was crafty Keith again who used his big event experience to win through to take his first Contender Championships.
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Shirley: Eleanor asked if we would answer this question. I’m happy to answer some questions form time to time. Contact us to leave us yours. Genuine questions only please!
Q: “I’m trying to reconcile my religious upbringing with some of other beliefs and I just can’t believe that we are born sinful. So can you please answer, what is sin and are we really sinful? Thank you! Love Eleanor.”
Sin is when man causes harm to himself or another by going against his true nature, which is love, compassion and oneness with all that is. It’s a manifestation of that which is designed by man through greed or desire to bring about the destruction or injury of their own, or another’s physical, emotional or spiritual wellbeing. Examples of sin were given to those of you who could hear the words of god as guidance to safeguard you against annihilation of one another.
You are not sinful, but when separation occurs between you and your true nature your essence or soul it’s difficult for you to see yourself in anyone or anything else, therefore denying yourself this truth makes it easy for you to act consciously or subconsciously in unloving and destructive ways.
Acceptance, Action, All, All Conversations with Zoe, Buddha, Buddha with Zoe, Desire, Karma, Life, Mind, Pain, Peace, Poor, Rightful action, Spirituality, Stillness, Suffering
Buddha: So once peace has been established, once there is recognition of it is, then there can be resolution. But this resolution need not be the end point, for what does this resolution mean? In some cases the end of suffering will come from having peace with what simply is. When the mind can let that go there can be an immediate and everlasting end of suffering with this issue. However, in other cases this will not be so.
There will be an immediate end of suffering and then there will come the realisation that action, rightful action, action borne out of the desire to end forms of suffering entering into one’s life, to end one’s karma with these particular issues will ensue. An example is, “Why, why, why, this hurts, this hurts, this hurts. I want this car, why can’t I have it. I feel so unhappy I can’t have this car. Life is poor, I am poor.”
When there is an understanding of it, there will be a resolution and for some this will mean an acceptance that a perception of poverty is acceptable. And for others there will be the understanding that, ‘Yes, it is and this is not the way I wish to live my life therefore I will take action’. But rightful actions are very different from the actions coming from the needs to satisfy our desires that will lead to suffering. So some actions will end suffering, some actions will lead to suffering.
This is why we ask you to consider the concept of rightful action. Does this lead me out of my karma of pain or does this lead me into another karma of pain? How does one distinguish which is which? One simply knows. If one is unsure one finds a place of stillness and asks the question once more. There is nothing difficult in this. If one is unwilling to find a place of stillness to ask a question of oneself, then one is creating karma of pain and suffering. This must be made clear. This is the end of this lesson.
TM: I can see upon reflection of what you have said about reincarnation and karma that I had a notion that it was a form of punishment to correct wrongdoing, or reward for good things done. And one has to come back time and time again to get it right. That’s not it though, is it?
Master Buddha: Getting it right, meaning purifying your essence while in material form, and consequently purifying your material form would be one way to see it. Punishment and reward is wholly a human concept.
TM: But we have so many stories of God(s) punishing people for all sorts of things they did wrong, or for disobeying God(s). How do we change our orientation toward that model?
Master Buddha: You have to make that choice whether to hold on to what you once knew and cherished as truth or to embrace a new idea that better suits your current state.
Master Buddha: Ask yourself, what is the worst that could happen if I embrace this new thought? Can you not retrieve the old one? Who gave you all these rules that you must rigidly follow?
TM: I suppose at some point I accepted them as truth and have clung to them because I want to live according to truth.
Master Buddha: Truth shifts with you. It is not a fixed thing that you can cling to and drag it around. Truth represents reality. But remember that your journey on Earth in material form presents you with an avalanche of illusion. You must be adaptable and truth seeking, not truth-clinging.
TM: Don’t you have to have something to hold onto for just a little while? I mean, isn’t truth-seeking a truth to follow? When would you give that up?
Master Buddha: As soon as I believe it no longer serves me. And service to me could mean something very different than when I adopted truth-seeking in the first place. You like many others are afraid of losing control and so you place limits; you reduce meaning and experience. Reincarnation and karma allow for a non-judgmental experience of life in material form. If you are fluid enough in your orientation you can experience all that there is in the world of illusion in a very short time. If you’re not, then you can take a long time to spin around in the same space until you realize that is what you’re doing.
Master Buddha: You don’t know based upon trust do you? You know based upon deliberation in a mental process. You know based upon what has been handed down through the ages in the form of teachings and social norms. You know according to your familial orientation. And you know according to what serves your ego.
Master Buddha: The ego does not trust; it scans. It searches high and low for signs of agreement or disagreement with its agenda. It will play any role that serves to maintain its primacy. It is, in fact, the most worthy foe of any one you could meet. And it is who you think you are.
Trust is incongruent with ego. That is, unconditional trust is in congruent with ego. Trust based upon conditions and waivers abound with the ego. To seek truth with such a handicap is nearly impossible if not maddening.
In ancient cultures, trust was based upon instinct. With modern civilization, the mental faculty has replaced instinct. Beyond the mental faculty you will discover the true seat of trust for your purposes of living on Earth. Then you may choose truths based upon trust.
TM: Yesterday we were discussing reincarnation and I asked you if we could include karma. Will you explain karma and whether or not it affects reincarnation?
Master Buddha: Karma does factor into reincarnation. It does so by the nature of what karma is. Let me explain. Karma is simply the eternal spirit of a human taking personal responsibility for his or her life experience. There is an ethical element of course, but not to the degree that many believe. The intensity of the ethical element is an effect of the person herself emphasizing this aspect. That is to say there is no external force determining which acts of the individualized self are subject to karma and which are not. It is the person who decides.
If for example a person commits an act of violence, a consequence is set in motion. Let’s say that the violence is acted out against someone. There is the consequence of injury to the victim and there is the consequence of how the violent actor feels about this act.
TM: What if the violent actor feels good about the act; it was an act of vengeance? What is the consequence to that?
Master Buddha: It depends on the victim’s collaboration in this particular incident. Believe it or not, there are acts that are requested by victims, even horrific acts that you would say that you would never wish on anyone. But let me explain, because I can hear your mind protesting this claim.
From the time of mind endowment for humans, a sense of right and wrong began its slow development. It was at that time that karma also began for humanity; once humans were able to discern and feel ethically, they were responsible for their actions and consequences. Religion in its many forms became a guide as well as an enforcer and judge of unethical acts and their consequences, and also the reward provider for ethical acts. This system of informing humans of what is ethical and what isn’t, however crude, was the first step toward recognition on a social level of the responsibility accorded to an experiential life on Earth.
Karma has nothing to do with the justice meted out by human institutions. If a person commits a violent act toward another, then justice as administered by fellow humans shall determine the consequences of punishment, and retribution if any for the victim. This is as it should be for now. But this is not karma; this is humanity providing justice for itself as a social act. Karma reflects responsibility of the eternal essence of being and is determined by that essence through its personalized spirit relationship with its creator. This is only possible because the eternal essence is one with its creator ultimately, yet is differentiated for the purpose of experience. It is never in reality separate, but has the experience of being so.
Master Buddha: Yes, I know this one is difficult for you because in your conscious human state you can’t imagine that you would ever ask for such a thing and that it is just a way for wrongdoers to justify their actions. On a spirit level there is communication between beings that is not evident in their conscious human awareness. Sometimes you recognize it, but not very often. Personalized spirits, such as you, are at once one with your creator and yet separate for the purpose of experience. It is in the state of separation that experience leads you to that which is not your true spiritual nature. Karma is the correction, harmonizing or balancing act. When you take responsibility, of your own volition, your divine nature leads and no external force or judgment is required. This why karma is acted out over many lifetimes. The eternal essence corrects that which is not of its divine nature by its choice in time, place and lifetime.
The difficulty for you to accept this is that you are accustomed to the human ethical nature, which operates in the norm of “don’t get caught”. For you to imagine that you would deliver your own justice is nearly impossible.
TM: You’re right it is nearly impossible, but not entirely. What if human justice is experienced, does the essence still have to do a correction, or karmic experience, separate from the human one?
Master Buddha: Yes. But again I emphasize that it may not be in the way that you will interpret based upon your code of justice.
TM: In the case where the victim doesn’t arrange to be the victim, what responsibility does the perpetrator have in karmic terms?
Master Buddha: As I said, it is up to the personalized spirit essence to determine that. That means it is specific and particular to that essence in bringing relationship to his creator back into harmony and unity.
Master Buddha: Every living thing on Earth has an eternal essence, or spirit. That spirit or essence cycles through life experience in material form and in various other forms, and what may be called non-forms from the perspective of material being. In the material form on Earth of which we are speaking, there are many choices. The essence chooses according to the experience one has been created to experience.
TM: Does this mean that those of us in human form would choose human form in the next life on Earth and not that of an animal, insect or plant?
TM: Does that also mean that no other past life we were any of those other forms and then graduated to human form?
Master Buddha: It is correct that individual essence, or personalized essence does not vary in forms in successive incarnations on Earth. Each kingdom, mineral, plant, animal, human, and spirit has a role to play for the uplifting of vibration of the whole. It means that as each tiny life fulfills that role to a greater and greater point of perfection then the whole rises in vibration and thus contributes to the likelihood of greater perfection, so on and so forth.
Master Buddha: Vibration is measured by frequency, as you may be familiar in sound frequency or light waves. A wave is produced and the shorter the wave, the higher the frequency, i.e. the faster its frequency of repetition. Another way to think of it is in density. Slower or lower frequencies are denser, and the opposite is true for higher, faster frequencies. This happens at a subatomic level and then is reflected in the ultimate form composition intended by the inhabited essence. The choosing of a form is instinctual according to the essence’s creative prerogatives. That is, a human essence will instinctively choose a human form, a plant essence a plant form. As that essence progresses over many lifetimes, it will increase its vibration within that form. As each individual increases the vibration of its form there is a phenomenon that occurs in that other forms within that kingdom also increase slightly, and to a lesser degree the vibration life forms within other kingdoms increase as well.
Master Buddha: The essence is comprised of light and sound waves, plus energetic qualities that resemble light and sound, but are distinct in their vibration apart from their binding with light and sound.
Master Buddha: In all discussion about these matters, it is a good idea to differentiate between individual and group reference. Consciousness, like essence, can be either individual or group. It is a part of essence as I am speaking of it here.
TM: Is there a set number of lives that an individual essence must fulfill and what happens at some point of fulfillment?
Master Buddha: If you mean, is there a quota of number of lives, the answer is no. Each individual essence progresses as its free will and experience determine. All benefit from the most progressive for the reasons stated earlier. This ensures progress for all. Each kingdom progresses and thus assists the other kingdoms to also progress.
Master Buddha: From our perspective, the progress is infinite. This is because we haven’t the capacity to comprehend the finite within divine expression.
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