Secret mushroom theory

 

Forget about septum ring theory, here comes secret (and sacred) mushroom theory. Not sure how much this video really proves, but it´s an interesting ethnographic journey across India. 

The content-creator, Dakota of Earth, believes that soma - the mysterious substance mentioned in the ancient Vedas and worshipped as divine - is really a psychedelic mushroom. Yes, it´s the same Dakota who also recorded a mini-documentary about the Aghori at Varanasi! 

Make of this expedition to various strange Hindu temples and ancient Buddhist sites whatever you wish.   

The harrowing of hell

 

Tonight´s somewhat strange ChatGPT essay. 

Some time ago, I´ve heard that in Mahayana Buddhism, the boddhisattva Avalokiteshvara can save literally anyone, including hell-beings, hungry ghosts and animals?! In orthodox Buddhism, by contrast, only humans can be liberated. So I asked the robot-being about it (not clear if Lokeshvara can save it, too). Strictly speaking, Mahayana also states that only humans can be saved, but Avalokiteshvara can guide non-human beings towards rebirth in the human realm.  

Can Avalokiteshvara rescue hell-beings? If so, how?

Yes — in Mahāyāna Buddhism, Avalokiteśvara can and does rescue beings in hell, and there are several ways this is explained in scripture and practice.

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1. Scriptural Basis

The clearest canonical support is in the Lotus Sūtra, Chapter 25 (Samantamukhaparivarta). It says that if beings in any realm — including the hell realms (naraka) — call Avalokiteśvara’s name with sincere faith, the bodhisattva will immediately perceive their cries and relieve their suffering.

• In hell, this might mean cooling the flames, dispersing the darkness, or creating a temporary respite in which they can hear the Dharma.

• The sūtra emphasizes that Avalokiteśvara’s compassionate perception is instantaneous and non-obstructed — there is no realm he cannot enter.

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2. How the Rescue Works

Buddhist tradition gives several modes:

a) Manifesting in the hell realm

Avalokiteśvara can take on a form that is comprehensible and approachable to hell-beings — sometimes appearing as a fellow sufferer, sometimes as a radiant deity, sometimes even as Yama’s officer to grant release.

b) Cooling and relieving torment

In some East Asian sūtras and visualizations, Avalokiteśvara uses pure water from his vase (kalaśa) to cool the flames of Avīci hell, granting mental clarity.

c) Creating karmic conditions for release

He may inspire hell-beings to generate a moment of wholesome mind (faith, compassion, repentance), which creates the karmic seed for rebirth in a higher realm or a Pure Land.

d) Transferring merit

In tantric and Pure Land practices, devotees dedicate merit to hell-beings while invoking Avalokiteśvara, enabling the bodhisattva to “carry” that merit to them — effectively shortening their hell-duration.

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3. Tantric & Esoteric Descriptions

In Vajrayāna sādhanas, Avalokiteśvara’s compassion is seen as spontaneously pervading all realms — even hell’s intense karmic obscurations cannot block his blessing.

• In the Mahākaruṇā Dhāraṇī practice, reciting the dhāraṇī is said to “open the gates of Avīci” and allow beings to ascend out.

• Some Tibetan liturgies for Chenrezig explicitly include visualizing hell-beings ascending on beams of light into Amitābha’s Pure Land.

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4. Why Hell-Beings Can Be Reached

From a Mahāyāna perspective, no being is “sealed off” from liberation.

• All realms are mind-created states, and Avalokiteśvara’s compassion operates on the mind-stream directly.

• A single moment of contact — even fleeting — can plant the seed for eventual escape, even if full liberation doesn’t happen instantly.

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If you’d like, I can pull together three specific Buddhist scriptures (one Mahāyāna, one Vajrayāna, one East Asian) that explicitly narrate Avalokiteśvara rescuing hell-beings — they’re quite vivid.

How can he save animals?

Avalokiteśvara’s rescue of animals is described in the same “six realms” framework as his rescue of hell-beings, but with different skillful means adapted to the animal state of mind.

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1. Scriptural basis

In Lotus Sūtra, Ch. 25, Avalokiteśvara is praised for saving “beings of every form” from suffering. Commentaries (esp. Chinese Tiantai and Tibetan Mahāyāna glosses) explicitly say this includes the tiryagyoni realm — animals, birds, fish, insects, even microscopic beings.

• The sūtra’s idea is that compassion is non-discriminating — if the bodhisattva hears even the cry of an animal, he responds.

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2. Obstacles in the animal realm

• Animals experience ignorance (moha) as their dominant affliction, meaning limited capacity for conceptual Dharma.

• They often live in fear, predation, and short lifespans.

• Language barriers mean Avalokiteśvara must use non-verbal, intuitive methods.

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3. How Avalokiteśvara can save them

a) Creating safe conditions

Avalokiteśvara can intervene to:

• Guide them to safer environments (e.g., a trapped animal suddenly finding a way out).

• Inspire humans to protect or rescue them.

b) Inspiring wholesome karmic seeds

By blessing an animal’s mind-stream with contact — even fleetingly — Avalokiteśvara plants seeds that ripen into a higher rebirth, often in the human realm where they can hear and practice the Dharma.

c) Taking animal form

Avalokiteśvara is said to manifest as animals themselves — a deer, a bird, a fish — to communicate safety or lead beings out of danger. Tibetan Jātaka-style retellings sometimes feature Avalokiteśvara as a compassionate animal leader.

d) Direct liberation

In tantric contexts (e.g., Chenrezig sādhanas), visualizations include extending light to all beings — including animals — purifying their karmic obscurations and transferring them to a Pure Land rebirth.

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4. Practical cult examples

• Animal liberation rituals (fangsheng in Chinese Buddhism, tshe thar in Tibetan) are often done while chanting Avalokiteśvara’s mantra (oṁ maṇi padme hūṁ), with the idea that hearing the mantra plants liberation seeds in the animal’s mind.

• Nepalese and Tibetan prayers sometimes explicitly address “beings in the ocean and sky” as recipients of Avalokiteśvara’s blessings.

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If you want, I can share a short Avalokiteśvara animal-rescue parable from the Tibetan tradition — it’s a good illustration of how compassion operates even without shared language or human-like understanding.

How does he save the hungry ghosts?

Avalokiteśvara’s rescue of hungry ghosts (pretas) is another dimension of his six-realm compassion. Because pretas are characterized by insatiable craving and intense suffering, the methods are adapted to their state of mind.

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1. Nature of the preta realm

• Pretas experience unending hunger and thirst, often for substances they cannot consume.

• Their minds are dominated by greed, attachment, and karmic constriction, which makes conventional Dharma teaching difficult.

• They are more sensitive to immediate karmic interventions than to abstract philosophical instruction.

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2. How Avalokiteśvara rescues them

a) Manifesting appropriate form

• Avalokiteśvara can appear in a form perceptible and reassuring to pretas — e.g., radiant, powerful, and nourishing.

• In some sādhanas, he is visualized pouring nectar or food that pretas can consume spiritually, alleviating their suffering.

b) Creating karmic openings

• Even a moment of contact with Avalokiteśvara’s compassion can plant a seed of merit, which gradually allows pretas to be reborn in a more favorable realm.

• Through the bodhisattva’s intervention, karmic constrictions are softened, creating conditions for future liberation.

c) Mantra and dhāraṇī

• Recitation of Om Mani Padme Hum or the Mahākaruṇā Dhāraṇī while visualizing pretas is believed to purify their negative karma.

• In East Asian Buddhism, rituals like Ullambana (the Ghost Festival) dedicate merit to hungry ghosts while invoking Avalokiteśvara’s aid.

d) Transference of merit

• Avalokiteśvara can receive offerings on behalf of pretas, allowing them to partake in the spiritual benefits they otherwise could not access.

• This “merit transfer” is considered one of the most effective ways to relieve their intense suffering.

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3. Scriptural examples

• Lotus Sūtra Ch. 25 explicitly mentions Avalokiteśvara responding to beings of every form, including pretas.

• Ullambana sūtras and Tibetan Chenrezig texts describe Avalokiteśvara appearing to hungry ghosts during times of ritual offering, providing nourishment or leading them to higher rebirth.

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In essence, Avalokiteśvara meets each being according to its condition: for hell-beings, he cools the flames; for animals, he guides or protects them; for hungry ghosts, he feeds, relieves craving, and plants seeds for liberation — all through compassionate presence, skillful means, and merit transference.

If you like, I can make a table showing exactly how Avalokiteśvara saves each of the six realms — it’s a very systematic way Mahāyāna texts present it.

Can you share a short Avalokiteśvara animal-rescue parable from the Tibetan tradition? 

Alright, here’s one from the Tibetan tradition that’s both short and to the point:

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The Parable of the Snow Deer

In a remote Himalayan valley, a herd of deer was being hunted mercilessly during a harsh winter. The snow was so deep that their usual escape routes were blocked, and many were starving.

One night, the lead doe dreamed of a tall, white figure with eleven faces and a thousand arms, each holding a tool of aid — a bowl of grain, a warm fire, a stream of water. The figure spoke not in words, but with a feeling that filled her with courage and an impulse to move east.

When she awoke, she urged the herd to follow her. Against their instincts, they moved toward a ridge they had never crossed in winter. At the top, they found a hidden grove with bare but edible shrubs and a warm spring that hadn’t frozen. There they survived until the snows melted.

Later, a wandering monk discovered the grove and built a small shrine to Chenrezig (Avalokiteśvara), believing the deer’s salvation had been a compassionate manifestation. Locals say that even now, the deer of that valley linger near the shrine without fear.

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Lesson in Mahāyāna terms:

• No verbal teaching was possible — Avalokiteśvara’s intervention came through intuition, dream imagery, and guiding impulse.

• The aid was immediate (saving their lives) but also karmic — planting a seed of connection to the bodhisattva in their mind-streams for future human rebirth.

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If you’d like, I can also share the hungry ghost rescue story from the same tradition — it’s even stranger, because the “food” Avalokiteśvara gave couldn’t be seen by humans at all.

Yes, please.

Alright — here’s the Tibetan hungry ghost rescue story:

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The Hungry Ghost at the Monastery Gate

Long ago, a monastery in eastern Tibet held an annual Ullambana ritual, offering food to hungry ghosts. One year, the monks noticed that a gaunt, invisible presence lingered at the gate during evening prayers — only the dogs barked wildly at the empty air.

One senior monk, a lifelong devotee of Chenrezig, decided to sit by the gate that night and recite the Great Compassion Dhāraṇī. At midnight, he saw — with his mind’s eye — a ghastly being: skin clinging to bone, throat thin as a needle, mouth blazing like fire. The monk felt a surge of pity and called silently to Avalokiteśvara.

Suddenly, a radiant form appeared above the gate, holding a vase of nectar. The nectar poured into the ghost’s mouth without burning it, turning into cool, sweet sustenance. As the being drank, its body began to glow faintly, and its expression softened.

Avalokiteśvara then spoke to the ghost in a language the monk could not understand. The ghost bowed, dissolved into light, and vanished. The monk knew this meant it had taken rebirth in a higher realm.

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Mahayana significance:

• The ghost could not eat ordinary food — karmic obstruction turned it to flames. The nectar was pure merit transformed into sustenance.

• Avalokiteśvara’s aid worked on two levels: immediate relief of suffering and karmic elevation to a rebirth where the Dharma could be heard.

• The human intermediary (the monk) provided the karmic invitation through prayer and compassion, but the bodhisattva’s power was decisive.

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If you’d like, I can also put together a six-part cycle of such stories — one for each realm — so you get a folkloric picture of Avalokiteśvara’s compassion in action across all planes of existence. It’s basically the narrative version of the table I gave earlier.

Rescuer of the six worlds

 

 

Not sure about this. The band is probably well-meaning, but it simply doesn´t sound as magickal in English as it would in, I don´t know, Sanskrit, Old Tibetan or whatever... 

Very bad news

 

Buddhism always inlcuded magic. Apparently.  

The Golden Child

 

Is the Tibetan diaspora (and Tibetan Buddhism) headed for a succession crisis? China may try to replace the current Dalai lama with their own chosen successor. Meanwhile, the Dalai lama has hinted that the next "reincarnation" will be found outside Chinese-occupied Tibet... 

We´ve been played

 

The diagnosis may be correct, even if the proposed solution isn´t. Let´s be honest. Western spiritual seekers have been played.  

The forbidden country

 

Is this the Dalai Lama reading "Tintin in Tibet"?

Buddha blasphemy

 

There is a YouTube video called "Rude Buddha" or something to that effect. The commentary section is full of supposed Buddhists who claim that "real" Buddhists shouldn´t be insulted by the skits in the video, that "real" Buddhists actually think they´re funny, and so on.

Oh, really.

So I asked ChatGPT about blasphemy laws in Thailand, Sri Lanka and Bhutan (three Buddhist nations which are also popular tourist destinations). Guess what, guys...

It seems *really existing Buddhists* aren´t particularly keen on their prophet being mocked. But sure, if you are a stoned hippie in California, I suppose you might think insulting the Enlightened One is all good and well!

Are there Buddhist blasphemy laws in nations like Thailand, Sri Lanka or Bhutan? Can you criticize Buddhism, or insult the Buddha without facing criminal conviction?

Yes, several predominantly Buddhist countries—including Thailand, Sri Lanka, and Bhutan—have laws or legal practices that restrict speech perceived as offensive to Buddhism, particularly when it is seen as insulting the Buddha, Buddhist institutions, or religious sentiments. These are not always framed as "blasphemy laws" in the way they are in some Islamic nations, but they often function similarly in practice.

Here’s a breakdown by country:

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Thailand

• Legal Basis: Section 206 of the Thai Criminal Code criminalizes defamation or insult of religion.

• Details: Anyone who "defames, insults or threatens" Buddhism (or any religion recognized by the state) can be punished with up to seven years in prison.

• Recent Examples:

  • Foreigners and locals have been prosecuted or deported for social media posts or artwork deemed disrespectful to the Buddha.

  • Wearing clothing with Buddha images or tattoos of the Buddha—especially in inappropriate body areas—has led to arrest or deportation.

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Sri Lanka

• Legal Basis: Several laws, including the Penal Code (Section 291A and 291B), criminalize deliberate acts intended to insult religious beliefs.

• Details: These laws apply broadly to all religions but are often used in defense of Buddhism.

• Recent Examples:

  • In 2014, a British woman was arrested and deported for having a Buddha tattoo.

  • In 2020, a Sri Lankan writer and teacher was charged for allegedly defaming Buddhism in an article that criticized religious extremism.

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Bhutan

• Legal Status: Bhutan does not have overt blasphemy laws, but the constitution protects Buddhism as the spiritual heritage of the country.

• Details: Freedom of speech is guaranteed, but it is limited by considerations of public order and respect for religion.

• Cultural Practice: Criticism or satire of Buddhism or the monarch (who holds a semi-sacred position) is culturally taboo and can invite social or legal consequences, even if not codified as explicit blasphemy laws.

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Summary

While these countries do not always use the term "blasphemy," insulting Buddhism or the Buddha can lead to legal action, including fines, imprisonment, deportation, or social persecution. Laws are often vaguely worded, giving authorities wide discretion in what is considered "insulting."

Would you like a comparison with blasphemy laws in other religious-majority countries? 

Resurrection

 

Credit: Chitta.crb

So I asked my new friend ChatGPT about "physical resurrections" in Tibetan Buddhism...

Are there cases in which the person attaining the rainbow body have re-appeared in a physical form (according to alleged eye witness accounts)?

Yes, there are alleged eyewitness accounts of Tibetan Buddhist masters who attained the Rainbow Body and later reappeared in a physical form. These reports often describe masters manifesting in dreams, visions, or even seemingly physical appearances after their supposed dissolution. However, such claims remain within the realm of Tibetan religious tradition and belief, rather than scientifically verifiable phenomena.

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1. Padmasambhava (Guru Rinpoche)

• Time Period: 8th century CE

• Alleged Event:

  • Tibetan texts state that Padmasambhava did not die in a normal way but rather attained the Great Transfer (Rainbow Body of Light).

  • Many followers believe he still appears to advanced practitioners in visions and even physically manifests at sacred sites in Tibet and India.

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2. Nyala Pema Dündul (1816–1872)

• Alleged Event:

  • After attaining Rainbow Body, his physical form vanished, leaving behind only hair and nails.

  • Some disciples claimed to see him in visions afterward, receiving teachings from him.

  • His students recorded accounts of his posthumous appearances, reinforcing his spiritual presence.

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3. Khenpo A-chö (1998)

• Alleged Event:

  • After his body shrank and emitted light, some of his closest disciples reported seeing him in dreams and waking visions.

  • Some claimed that he spoke to them and gave further teachings even after his physical disappearance.

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4. Rangjung Dorje, 3rd Karmapa (1284–1339)

• Alleged Event:

  • After his passing, monks and disciples reported seeing his physical form appear in different locations, continuing to give guidance.

  • Some claimed that he continued to influence events from beyond physical existence.

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5. Shardza Tashi Gyaltsen (1935)

• Alleged Event:

  • According to eyewitnesses, his body shrank and transformed into light at death.

  • Followers reported receiving messages from him and even seeing him in a tangible form after the event.

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Interpretations of "Reappearance"

Tibetan Buddhism offers several explanations for these alleged posthumous appearances:

1. Tulku Manifestation – The master can reappear voluntarily in a different form to teach others.

2. Sambhogakaya Form – The enlightened being manifests in a visionary, subtle form to communicate with advanced practitioners.

3. Physical Reappearance – Rarely, some traditions claim that certain masters can physically re-materialize.

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Conclusion

While Tibetan Buddhist tradition holds that some Rainbow Body masters reappear after dissolution, these accounts are based on religious experiences rather than scientific evidence. Many followers accept these stories as part of their faith, while skeptics view them as visions or symbolic interpretations rather than literal physical reappearances.

Would you like to explore more about the theoretical basis for reappearance in Tibetan Buddhist philosophy?

Are there any accounts of physical appearences of Padmasambhava?

Yes, there are numerous accounts within Tibetan Buddhist tradition claiming that Padmasambhava (Guru Rinpoche) has physically appeared to devotees, both historically and in more recent times. These accounts come primarily from terma (hidden treasure texts) and the testimonies of advanced practitioners.

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1. Traditional Accounts of Padmasambhava’s Physical Reappearance

A. The 11th–12th Century: Reappearing to Reveal Terma Treasures

• Many tertöns (treasure revealers), such as Nyangral Nyima Özer (12th century) and Guru Chöwang (13th century), claimed to have encountered Padmasambhava in a physical form while retrieving hidden teachings (terma).

• These masters described him as appearing in a youthful or radiant form, guiding them to hidden texts and relics.

B. The 17th Century: Visions and Physical Guidance

• The 17th-century master Terdak Lingpa is said to have met Padmasambhava in a physical body in a hidden valley in Tibet.

• The 5th Dalai Lama also claimed to have received direct teachings from Padmasambhava through visions that seemed as real as physical encounters.

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2. Modern Accounts of Physical Appearances

A. Dudjom Rinpoche (1904–1987)

• Dudjom Rinpoche, one of the greatest Nyingma lineage masters, claimed to have met Padmasambhava in a physically tangible form in a remote cave.

• He described the experience as Padmasambhava speaking directly and giving teachings.

B. H.H. Dilgo Khyentse Rinpoche (1910–1991)

• A close disciple of Jamyang Khyentse Chökyi Lodrö, he was said to have encountered Padmasambhava physically during deep meditation retreats.

C. Tertön Sogyal (1856–1926)

• He reportedly had a face-to-face meeting with Padmasambhava and received sacred texts from him.

• The 13th Dalai Lama regarded him as a genuine recipient of Padmasambhava’s direct transmission.

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3. Interpretations of These Accounts

• Tibetan Buddhists view these as literal, physical encounters, where Padmasambhava temporarily manifests a body for the benefit of his students.

• Some interpretations suggest that these may be Sambhogakaya manifestations—not ordinary physical appearances but experiences as real as physical encounters for highly realized practitioners.

• Skeptics and historians suggest these may be visionary experiences rather than true physical reappearances.

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Conclusion

While mainstream historians do not recognize physical reappearances of Padmasambhava, Tibetan Buddhist tradition maintains hundreds of alleged cases where realized masters saw, spoke with, or received teachings from him in a tangible form.

Would you like references to specific Tibetan texts that record these encounters?

How did Padmasambhava attain the rainbow body originally, according to the traditional understanding?

According to Tibetan Buddhist tradition, Padmasambhava (Guru Rinpoche) attained the Great Transfer (Rainbow Body of Light) at the end of his time in Tibet. This means that instead of experiencing a normal physical death, he transformed his body into light and left no physical remains. This event is seen as the culmination of his mastery of Dzogchen and Vajrayana practices.

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How Did Padmasambhava Attain the Rainbow Body?

1. His Mastery of Dzogchen and Tantric Practices

• Padmasambhava was believed to have achieved the highest realization of Dzogchen (the Great Perfection), which allows the practitioner to dissolve the physical body into light.

• Through phowa (transference of consciousness) and tögal (spontaneous presence meditation), he completely purified his body and mind.

• His lifelong practice of Vajrayana tantra, including inner heat (tummo), dream yoga, and deity yoga, helped him transcend physical limitations.

2. His Final Days in Tibet (According to Nyingma Texts)

• Before departing, Padmasambhava gathered his closest disciples and predicted future events, including the coming of tertöns (treasure revealers) who would find his hidden teachings (terma).

• He gave final instructions to King Mutri Tsenpo (the son of Trisong Detsen) and his Tibetan disciples.

3. The Great Transfer at Copper-Colored Mountain (Zangdok Palri)

• According to The Lotus-Born Biography (Nyangral Nyima Özer, 12th century):

  • Padmasambhava did not die in Tibet but rode a sunbeam to the mystical realm of Zangdok Palri (Copper-Colored Mountain) in the pure land of the dakinis.

  • Witnesses saw his body radiate light, and he disappeared into the sky.

  • Only his hair and nails remained, a classic sign of Rainbow Body realization.

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Traditional Significance of His Rainbow Body Attainment

1. He Remains Active in the World

   • Tibetan Buddhists believe that Padmasambhava never truly left and continues to manifest in visions, dreams, and physical appearances to guide practitioners.

2. The Model for Future Masters

   • Many Dzogchen masters (such as Nyala Pema Dündul, Shardza Tashi Gyaltsen, and Khenpo A-chö) are believed to have attained the Rainbow Body by following his path.

3. Terma Teachings & Prophecies

   • Before leaving, he hid secret teachings (terma) across Tibet and Bhutan, to be revealed by tertöns like Jamyang Khyentse Wangpo and Dudjom Rinpoche in later centuries.

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Conclusion

According to Tibetan tradition, Padmasambhava attained the Great Transfer (Rainbow Body of Light) by fully realizing Dzogchen and Vajrayana practices. Instead of dying, he vanished into light, leaving behind no corpse and traveling to Zangdok Palri, where he continues to guide practitioners.

Would you like a list of Tibetan texts that describe this event in detail?

The happy generations

 

Recently deceased film maker David Lynch was an active practitioner of Transcendental Meditation (TM). Or perhaps a member of the TM cult, if you´re more critical of these things. The first video above features Zen Buddhist teacher and author Brad Warner critiquing TM. It´s all in there: the Natural Law Party, the yogic flying, the obsession with celebrity (including the Beatles and Lynch), the claim that TM is just a wholesome meditation technique (when it´s really a guru-centered Shaiva sect) and the expensive mantras. Yepp, a real blast from the past. Or at least the 1970´s. 

I assume Lynch must have been interested in Buddhism before he went into TM, since the Dharma is mentioned at several points in "Twin Peaks". Three examples in the clips below. My favorite is "Albert´s path is a strange and difficult one", although it´s not made explicit whether or not the hard nosed detective is specifically a Buddhist. I mean, he could just as well be interpreted as a Quaker?!

At least we´re the happy generations, right?     

How I believe

 

Previously posted on October 30, 2021. 

Some metaphysical speculations...

If God exists, he must be a consciousness of *some* kind. This seems to be true by definition. If you believe in God, presumably you do believe in a cosmic consciousness of some sort. What else could "God" possibly even mean, apart from this? If you believe in a non-conscious cosmic force, that´s not "God", even if the force is "supernatural" in character. Let´s say it can make things disappear in the blink of an eye, or make them appear out of thin air. If it´s a force acting in a non-conscious manner, it can´t properly be called "God", except in a metaphorical sense. (If you could learn to manipulate this force, maybe you would become a god of sorts!) However, this doesn´t mean that God´s consciousness must be even remotely similar to our own. Our consciousness (the only one we have direct experience of) isn´t just a waking, willing consciousness. It also consists of a subconscious, a dream consciousness, and if mystics are to be believed, a mystical consciousness. Add to that the nervous system which automatically controls our bodies without us having to think about it. There must also be different kinds of consciousness in nature. Compare, say, chimps or whales with, say, insects or worms. Some scientists claim that plants have a consciousness! And what about larger systems, such as the biosphere? Perhaps there are aspects of God´s consciousness which can be characterized as "waking, willing consciousness", but many other aspects may be subconscious or simply beyond our capacity for understanding. 

Is God personal, then? I think it depends very much on the definition of "personal". If personal means the same thing as some kind of consciousness, then I suppose God is personal. However, God can´t be "personal" in the same sense as a human person is personal - and the human person is the only person we have direct experience of. God is infinite spirit while still being gendered, exists outside time and space while still pervading all of creation, and he is moreover "three persons in one", yet all three persons are infinite spirit, present everywhere simultaneously, etc etc. This doesn´t seem to make much sense. Note also that this infinite spirit-personal-god can take the form of impersonal bread and wine, but also incarnate as a human being! The only persons we have experience with are limited in space and time, indeed this seems to be a necessary condition of being a personal being - otherwise, what could "person" even mean? It feels more meaningful to call God "supra-personal" (a joker might propose "trans-personal"). He is a consciousness unbound by the limits of personality. 

We could imagine God to have two metaphysical poles or consist of two metaphysical principles. One of them is a creative power that separates objects from each other. The other is a power that seeks to bring objects together. The first pole appears to us as "freedom", the second as "unity". When freedom and unity are in balance, this could be seen by us as "love" or "solidarity". Other living creatures might see freedom/unity differently. 

But where does evil and suffering come from?  I admit that I don´t really know. From a purely "gut level" existential viewpoint, I look upon evil as a distinct substance, absolutely opposing the good. (Think Zoroastrianism or Manichaeism). However, this strict dualism makes no metaphysical sense (no dualism does, despite our gut level instincts), since good and evil wouldn´t be able to exist side by side inside the same universe, had they been completely distinct substances. But if they both belong to the same universe, they belong to God´s universe, and must both somehow relate to God. The most likely explanation is that evil is a distortion of freedom and/or unity. If the highest goal of all monads is participation in God´s love, every turn away from this could be seen as "sinful" and hence ultimately evil. 

But, as already indicated, it´s really impossible to know any of this for sure. We could easily imagine other intelligent creatures seeing "the two metaphysical poles of God" in an entirely different light, and how do we know how *God* sees them, anyway? Most of the divine might look as an eternal night to us humans, since we can´t comprehend God´s overmind, or even his subconscious or his "nervous system"...

If we speculate even more, we could even theorize that the "gods" of various human religions are more or less powerful "heavenly" beings, but they are not God, but rather what some religions would refer to as angels. This is also compatible with Neoplatonism and standard polytheism. Perhaps the god of merciful love many religions long for is just one of many gods in a vast pluriverse? He certainly doesn´t seem to be in charge "down below" at the moment! 

Which brings me to my next speculation: what if God´s purposes are so alien to us, that we simply can´t understand them? Our spiritual-cosmic evolution to better men (and women), or angelic beings perhaps, might be part of a much larger picture, just as, say, the evolution of worms to social insects. From a divine perspective, one might not be that much more important than the other. Maybe both are part of the famed 84,000 dharmas of skillful means to lure the monads back to the Godhead they once emerged from...