CHRIST is BUDDHA II
In the beginning was the Word

"In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him nothing was made that has been made." (John 1:1-3)

That is, "in the beginning", which is essentially AT ANY TIME, I create the word. This is the primary cause to which beings have CONSTANTLY devoted themselves to since time without beginning, and now again, and now, and now, and again now...

Subsequently paying attention to this word as something of real significance means developing an idea of creative potential; for example, I create the word "mouse" and imagine what it looks like, thus creating a Concept to which I attach the idea of "mouse". But in reality, is this concept related to the karmic context of "mouse"; does such a mouse realise that it is a mouse, or is it rather that I and the other beings with whom I am engaged in creative potential (KARMA) have agreed that "this is a mouse", regardless of the being that is currently in the evolutionary developmental stage of, say, "mouse"?

The above means creating a concept, in this case "mouse", and clinging to it (grasping it) as an idea of something real.

In the same way beings create the concepts of "me, mine, consciousness, feeling, family, friends, possessions" and in the same way they cling to them (grasp them) as something real (KARMA).

Thus, due to the primary cause of the formation of the Concept, ideas of "this is me" subsequently arise; from this cause arises the effect of the idea of "composite consciousness", the idea of "I have consciousness"; from this cause arises the effect of "I am feeling", or also "I have feelings"; from this cause arises the effect of "having family, friends, property" means "to exist and to live"; from this cause arises the effect of "this existence is meaningful for me".

But if the idea "I feel" does not arise, neither does the idea of "to stop feeling means death" or "not feeling means death" arise, and if that does not arise, the idea of "to feel means life" does not arise. If the ideas of "death and birth" do not arise, there is the Primordial Buddhahood, or also the Beginning of All, or also the Universe, Immortality, and the realisation of Life Eternal.

The creation of these ideas without the creator being aware that he is both the creator and the one who gives meaning to what is thus formed, and that the nature of what is thus formed is that what is formed will again cease to exist (that is to say, the creator does not actually have what he is forming now, and what is formed as such is therefore without any particular meaning, is therefore of a nature without real solid substance, and as such is therefore Empty) is therefore referred to as dreaming – hence the Noble Buddha Shakyamuni, called GAUTAMA, says: "There is no difference between so-called reality and dream, for the nature of both is identical." And so if there is no "me" and no idea of what "this me possesses", there is Poverty, which is the realisation of Emptiness, that is the Attainment of Buddhahood.

FORGETTING that what is formed is formed by ourselves (as the cause of "original sin") thus leads to the consequent failure to realise the absurdity of the creator trying and attempting, as "the fruit of the tree of knowledge" and as an object of knowledge, to know what he himself creates, while failing to realise the unlimited potential of the creator who created what is created, thus falling asleep and sleeping on what he creates and does not know it, when this very subjective ignorance is the original sin, since it is absurd, and therefore insane, and therefore laughable, and therefore a "cosmic joke" that the creator is CONSTANTLY making up on Himself, because He is playing a game with Himself of "wanting to know and understand what He Himself has given rise to", somehow missing the point that his Own Unlimited Creative Potential goes beyond what is explored to a limited extent. It is equally absurd in the sense of this "unawareness"to suffer from the tendency to "learn about something" and to insist on one's own unawareness of the situation that there is only that which the creator has given rise to and to which he subsequently devotes his attention. Under these circumstances, it is also so absurd to suffer from the idea of "lack" when the Creator can create EVERYTHING as before CONSTANTLY and UNLIMITEDLY – anyone who is asleep does not know this, and because he does not know, besides creating everything, he creates with it and at the same time the idea of suffering in the sense of creating a state of subjective crisis precisely in the form of the idea of "lack". Hence the difference between the worldly kingdom and the Kingdom of Heaven, though slight, is FUNDAMENTAL.

If, then, I do not a word, it is impossible to cling to it as a concept, for example, "this is a mouse"; if I do not form a concept, I do not form an impression, and therefore a semblance of the ideas I form, unless I form an impression, and therefore an appearance of the ideas I form; it is not possible for me to form impressions, and therefore semblances, of the ideas of "me and mine", and consequently it is not possible to cling to these impressions as ideas of "me and mine" by way of declaring that "these ideas are me" or are "somehow related to me". If I do not continue to insist that "these impressions, appearances and ideas are me" or are "somehow related" to me, I will not form the impression, appearance, concept and idea of "consciousness"; if I do not form the impression, appearance, concept and idea of "consciousness", I will not form the impressions, appearances, concepts and ideas of "I feel" or "this consciousness feels that it is the owner of something".

The above means, then, that "in the beginning was the word and the word was from God" is also what is referred to as the Primordial State of the Buddha, when the "creation of the word" can be regarded as the Primordial Impulse of the creation of the world, or also the Big Bang, which, according to the language of the Buddha in the sense of dependent origination (otherwise known as cause and effect) gives rise to ALL other consequences, and thus KARMA. That means that what our Merciful Lord Jesus Christ says is identical with what the Noble Buddha Shakyamuni, called GAUTAMA, says. That means that our Merciful Lord Jesus Christ is one of the Countless other Buddhas.

It further follows that sin is not meant to be the mere "forming of the fruit" in the above sense: sin is the very FORGETTING that we bear responsible for EVERYTHING that is formed by us, and if we don't like what we create, we don't have to complain from a place of sleep and FORGETTING (literally making it hard and living with the idea of hard); instead we have the FREE CHOICE to not create what we no longer wish to create.

But if we succumb to this FORGETTING, this (as the cause) leads to the consequences of unwillingness to take responsibility for what we ourselves create. If it is not possible to take responsibility for what we have formed (cause), ideas of "the role of a victim who has to live a life" arises in the being. If ideas of "the role of a victim who has to live life" arise in a being, it is not possible for the being to live life as a Possibility, and not as an obligation; and if it is not possible for a being to live life as a Possibility, and not as an obligation, then it is naturally not possible for the being to be Happy in life. That is why our Merciful Lord Jesus Christ says, "If you knew the difference between "I want" and "sacrifice", you would know EVERYTHING." Among many other things, our Merciful Lord Jesus Christ is saying by this, "If you don't like your life, don't repeat the next incarnation (see The End of Karma or Life Eternal). In other words, there is a slight, yet FUNDAMENTAL difference between the "I must live life" and the "I can live life" attitudes to life, since beings who "must live life" live it in an aggressive manner in their treatment of themselves and others, wherein in this mindset and attitude they suffer from a tendency to blame and torment other beings for their own FORGETTING and subsequent failure to take responsibility for it: "So when they remonstrated with him to answer them what punishment the woman deserved, he rose up and said, "Whoever of you is without sin, cast the first stone." Whereas beings who "live life as a possibility" and are Free-thinkers and Rejoice in Life suffer from no such tendencies. It is therefore ESSENTIAL to understand the above especially in order that a being may change his ATTITUDE TO LIFE and elevate himself to the level of Happiness.