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21 December 2014

<< Kin: 157 >>

Tone: 1 Magnetic
Attract * Purpose * Unify

Tribe: 17 Earth
Evolve * Syncronicity * Navigation

Affirmation for: Red Magnetic Earth I Unify in order to Evolve
I Attract Syncronicity
I seal the matrix of navigation
With the Magnetic tone of Purpose
I am guided by the power of MY OWN POWER DOUBLED!

Nikko Shonin’s 26 Admonitions

I will here set forth some articles for the sake of later students of Buddhism. This is solely because I treasure the [Daishonin’s] golden words regarding kosen-rufu

1. The doctrines of the Fuji school must not differ in the least from the teachings of the late master.

2. The doctrines of the five senior priests differ in every regard from the teachings of the late master.

3. There will [in the future] appear persons who slander our school, saying that the Gosho are forged writings. You must not associate with such evil priests.

4. Those who produce forged writings and say that they are Gosho, or who practice with the view that the essential and theoretical teachings [of the Lotus Sutra] are the same, are parasites in the lion’s body.

5. You should refrain from indulging in poetry or non-Buddhist works, or from engaging in idleness and chatter without [having the aim of] rebuking slander.

6. Lay believers should be strictly prohibited from visiting [heretical] temples and shrines. Moreover, priests should not visit slanderous temples or shrines, which are inhabited by demons, even if only to have a look around. To do so would be a pitiful violation [of the Daishonin’s Buddhism.] This is not my own personal view; it wholly derives from the sutras [of Shakyamuni] and the writings [of Nichiren Daishonin].

7. Disciples of ability should be allowed to devote themselves to the study of the Gosho and other doctrines of Buddhism, without being pressed to perform miscellaneous services for their teachers.

8. Those of insufficient learning who are bent on obtaining fame and fortune are not qualified to call themselves my followers.

9. Until they are well versed in the difference between the provisional and true teachings, followers of later generations should visit this temple, setting aside the debt of gratitude they owe to their parents and teachers, and undertake various studies in order to free themselves [from the sufferings of birth and death] and attain the Way.

10.Unless you have a thorough understanding of and firm faith in the teachings [of Nichiren Daishonin], you should not study T’ien-t’ai’s doctrines.

11. Followers of this school should engrave the teachings of the Gosho in their lives and thereby inherit the ultimate principles expounded by the master. Then, if they have any leisure time, they should inquire into the doctrine of the T’ien-t’ai school.

12. You should be inclined to engage in discussion or deliver lectures [on Buddhism], and you should refrain from pursuing secular concerns.

13. Until kosen-rufu is achieved, propagate the Law to the full extent of your ability without begrudging your life.

14. As for practitioners who treasure the Law more highly than their own lives, even if they are but humble teachers of the Law, you must hold them in great esteem, revering them as you would the Buddha.

15. You should revere a teacher of the Law who engages in its propagation as a sacred priest, even though he may be your junior.

16.Even though they may be lowly, you should deeply respect and regard as your teachers those whose understanding of Buddhism surpasses your own.

17. Do not follow even the high priest if he goes against the Buddha’s Law and propounds his own views.

18. Even if a view is set forth unanimously by a conference [of believers], the high priest should repudiate it if it goes against the Buddha’s Law.

19. Black robes should not be worn [by priests].

20. Jikitotsu should not be worn [by priests].

21. You should not sit together with slanderers of the Law [at religious ceremonies] for fear of suffering the same punishment as they.

22. You must not accept offerings from slanderers of the Law.

23. Carrying a sword or staff in order to protect the Buddhist Law is permissible.However, [weapons] should not be worn when presiding over religious services, though accompanying priests may be permitted to carry them [to protect themselves and others].

24. [At religious ceremonies] young acolytes should not occupy seats lower than those of high-ranking lay followers.

25. My disciples should conduct themselves as holy priests, patterning their behavior after that of the late master. However, even if a high priest or a priest striving for practice and understanding should temporarily deviate from [the principle of] sexual abstinence, he may still be allowed to remain in the priesthood [as a common priest without rank].

26. You should treasure those practitioners who are skilled in difficult debate, just as the late master did.

I have set forth these 26 articles for the sake of the eternal salvation and protection of humankind Those who violate even one of these articles cannot be called disciples of Nikko

thirteenth day of the first month of the third year of the Genko era (1333).


Note: THE Fuji school is the line of Nikko Shonin’s followers. The “late master” is Nichiren Daishonin.

Excerpt from Living Budhism April 1998 issue.




In this library, we make available to the public in searchable form the following English-language translations of works essential to the study of Nichiren Buddhism: The Writings of Nichiren Daishonin, volumes I and II (referred to in citation as WND-1 and WND-2), The Lotus Sutra and Its Opening and Closing Sutras (LSOC), The Record of the Orally Transmitted Teachings (OTT), and, as a reference to assist with study of these works, The Soka Gakkai Dictionary of Buddhism.

The Writings of Nichiren Daishonin Volume I


The Recitation of the “Expedient Means”
and “Life Span” Chapters

IN the letter you sent by messenger, you say that you used to recite one chapter of the Lotus Sutra every day, completing the entire sutra in the space of twenty-eight days, but that now you read the “Medicine King” chapter1 once a day. You ask if you should simply read each chapter in turn, as you were originally doing.

As for the Lotus Sutra, one may recite the entire sutra of twenty-eight chapters in eight volumes every day; or one may recite only one volume, or one chapter, or one verse, or one phrase, or one word; or one may simply chant the daimoku, Nam-myoho-renge-kyo, only once a day, or chant it only once in the course of a lifetime; or hear someone else chant it only once in a lifetime and rejoice in the hearing, or rejoice in hearing the voice of someone else rejoice in the hearing, and so on in this manner to the fiftieth hearer.2 And if one were to be at the end, even if one’s faith were weak and one’s sense of rejoicing diluted like the frailty of a child of two or three, or the inability of a cow or horse to distinguish before from after, the blessings one would gain would be a hundred, thousand, ten thousand, million times greater than those gained by persons of keen faculties and superior wisdom who study other sutras, persons such as Shāriputra, Maudgalyāyana, Manjushrī, and Maitreya, who had committed to memory the entire texts of the various sutras.

We find this mentioned in both the Lotus Sutra and the sixty volumes of commentary3 by T’ien-t’ai and Miao-lo. Thus the sutra states [concerning these blessings], “Even the Buddha wisdom could never finish calculating their extent.”4 Not even the wisdom of the Buddha can fathom the blessings such a person will obtain. The Buddha wisdom is so marvelous that it knows even the number of raindrops that fall in this major world system during a period, for instance, of seven days or twice seven days. And yet we read that the blessings acquired by one who recites no more than a single word of the Lotus Sutra are the one thing it cannot fathom. How, then, could ordinary people like ourselves, who have committed grave offenses, possibly understand these blessings?

However, it is now some twenty-two hundred years since the Thus Come One’s passing. For many years, the five impurities have flourished, and good deeds in any connection are rare. Though a person may do good, in the course of doing a single good deed he accumulates ten evil ones, so that in the end, for the sake of a small good, he commits great evil. And yet, in his heart, he prides himself on having p.69practiced great good—such are the times we live in.

Moreover, you were born in the remote land of Japan, a tiny island country in the east separated by two hundred thousand ri of mountains and seas from the country of the Thus Come One’s birth. And you are a woman, burdened by the five obstacles and bound by the three obediences. How indescribably wonderful, therefore, that in spite of these hindrances you have been able to take faith in the Lotus Sutra!

Even the wise or the learned, such as those who have pored over all the sacred teachings propounded by the Buddha in the course of his lifetime, and who have mastered both the exoteric and esoteric doctrines, are these days abandoning the Lotus Sutra and instead reciting the Nembutsu. What good karma you must have formed in the past, then, to have been born a person able to recite even so much as a verse or a phrase of the Lotus Sutra!

When I read over your letter, I felt as though my eyes were beholding something rarer than the udumbara flower, something even scarcer than the one-eyed turtle encountering a floating log with a hollow in it that fits him exactly.5 Moved to heartfelt admiration, I thought that I would like to add just one word or one expression of my own rejoicing, endeavoring in this way to enhance your merit. I fear, however, that, as clouds darken the moon or as dust defiles a mirror, my brief and clumsy attempts at description will only serve to cloak and obscure the incomparably wonderful blessings you will receive, and the thought pains me. Yet, in response to your question, I could scarcely remain silent. Please understand that I am merely joining my one drop to the rivers and the oceans, or adding my torch to the sun and the moon, hoping in this way to increase even slightly the volume of the water or the brilliance of the light.

First of all, when it comes to the Lotus Sutra, you should understand that, whether one recites all eight volumes, or only one volume, one chapter, one verse, one phrase, or simply the daimoku, or title, the blessings are the same. It is like the water of the great ocean, a single drop of which contains water from all the countless streams and rivers, or like the wish-granting jewel, which, though only a single jewel, can shower all kinds of treasures upon the wisher. And the same is true of a hundred, a thousand, ten thousand, or a million such drops of water or such jewels. A single character of the Lotus Sutra is like such a drop of water or such a jewel, and the hundred million characters6 are like a hundred million such drops or jewels.

On the other hand, a single character of the other sutras, or the name of any of the various Buddhas, is like one drop of the water of a particular stream or river, or like only one stone from a particular mountain or a particular sea. One such drop does not contain the water of countless other streams and rivers, and one such stone does not possess the virtues that inhere in innumerable other kinds of stones.

Therefore, when it comes to the Lotus Sutra, it is praiseworthy to recite any chapter you have placed your trust in, whichever chapter that may be.

Generally speaking, among all the sacred teachings of the Thus Come One, none has ever been known to contain falsehoods. Yet when we consider the Buddhist teachings more deeply, we find that even among the Thus Come One’s golden words there exist various categories such as Mahayana and Hinayana, provisional and true teachings, and exoteric and esoteric doctrines. These distinctions arise from the sutras themselves, and accordingly, we find that they are roughly p.70outlined in the commentaries of the various scholars and teachers.

To state the essence of the matter, among the doctrines propounded by Shakyamuni Buddha in the fifty or more years of his teaching life, those put forward in the first forty or more years are of a questionable nature. We can say so because the Buddha himself clearly stated in the Immeasurable Meanings Sutra, “In these more than forty years, I have not yet revealed the truth.” And in the Lotus Sutra, the Buddha himself proclaims concerning its every word and phrase, “Honestly discarding expedient means, I will preach only the unsurpassed way.”7

Moreover, Many Treasures Buddha sprang up from the earth to add his testimony, declaring, “The Lotus Sutra of the Wonderful Law . . . all that you [Shakyamuni Buddha] have expounded is the truth!”8 And the Buddhas of the ten directions all gathered at the assembly where the Lotus Sutra was being preached and extended their tongues to give further support to the assertion that not a single word of the Lotus Sutra is false. It was as though a great king, his consort, and his most venerable subjects had all with one accord given their word.

Suppose that a man or a woman who has recited even a single word of the Lotus Sutra were to be dragged down by the unfathomably heavy karma of the ten evil acts, the five cardinal sins, or the four major offenses, and fall into the evil paths. Even if the sun and moon should never again emerge from the east, even if the great earth itself should turn over, even if the tides of the great ocean should cease to ebb and flow, even if broken stones are made whole, and even if the waters of the streams and rivers cease to flow into the ocean, no woman who believes in the Lotus Sutra could ever be dragged down by worldly faults and fall into the evil paths.

If a woman who believes in the Lotus Sutra should ever fall into the evil paths as a result of jealousy or ill temper or because of excessive greed, then the Thus Come One Shakyamuni, the Buddha Many Treasures, and the Buddhas of the ten directions would immediately be guilty of breaking the vow they have upheld over the span of countless kalpas never to tell a lie. Their offense would be even greater than the wild falsehoods and deceptions of Devadatta or the outrageous lies told by Kokālika. But how could such a thing ever happen? Thus a person who embraces the Lotus Sutra is absolutely assured of its blessings.

On the other hand, even if one does not commit a single evil deed throughout one’s entire lifetime, and observes the five precepts, the eight precepts, the ten precepts, the ten good precepts, the two hundred and fifty precepts, the five hundred precepts, or countless numbers of precepts; even if one learns all the other sutras by heart, makes offerings to all the other Buddhas and bodhisattvas, and accumulates immeasurable merit, if one but fails to put one’s faith in the Lotus Sutra; or if one has faith in it, but considers that it ranks on the same level as the other sutras and the teachings of the other Buddhas; or if one recognizes its superiority, but constantly engages in other religious disciplines, practicing the Lotus Sutra only from time to time; or if one associates on friendly terms with priests of the Nembutsu, who do not believe in the Lotus Sutra but slander it; or if one thinks that those who insist the Lotus Sutra does not suit the people’s capacity in the latter age are guilty of no fault, then all the merit of the countless good acts one has performed throughout one’s life will suddenly vanish. Moreover, the blessings resulting from one’s practice of the Lotus Sutra will for some time be obscured, and one will fall into the great citadel of the Avīchi hell as p.71surely as rain falls from the sky or rocks tumble down from the peaks into the valleys.

Even if one has committed the ten evil acts or the five cardinal sins, so long as one does not turn one’s back on the Lotus Sutra, one will without doubt be reborn in the pure land and attain Buddhahood. On the other hand, we read in the sutra that, even if one observes the precepts, embraces all the other sutras, and believes in the various Buddhas and bodhisattvas, if one fails to take faith in the Lotus Sutra, one is certain to fall into the evil paths.

Limited though my ability may be, when I observe the situation in the world these days, it seems to me that the great majority of both lay believers and members of the clergy are guilty of slandering the correct teaching.

But to return to your question. As I said before, though no chapter of the Lotus Sutra is negligible, among the entire twenty-eight chapters, the “Expedient Means” chapter and the “Life Span” chapter are particularly outstanding. The remaining chapters are all in a sense the branches and leaves of these two chapters. Therefore, for your regular recitation, I recommend that you practice reading the prose sections of the “Expedient Means” and “Life Span” chapters. In addition, it might be well if you wrote out separate copies of these sections. The remaining twenty-six chapters are like the shadow that follows one’s body or the value inherent in a jewel. If you recite the “Life Span” and “Expedient Means” chapters, then the remaining chapters will naturally be included even though you do not recite them. It is true that the “Medicine King” and “Devadatta” chapters9 deal specifically with women’s attainment of Buddhahood or rebirth in the pure land. But the “Devadatta” chapter is a branch and leaf of the “Expedient Means” chapter, and the “Medicine King” chapter is a branch and leaf of the “Expedient Means” and the “Life Span” chapters.10 Therefore, you should regularly recite these two chapters, the “Expedient Means” and “Life Span” chapters. As for the remaining chapters, you may turn to them from time to time when you have a moment of leisure.

Also in your letter, you say that three times each day you bow in reverence to the seven characters of the title,11 and that each day you repeat the words Namu-ichijō-myōten12 ten thousand times. At times of menstruation, however, you refrain from reading the sutra. You ask if it is unseemly to bow in reverence to the seven characters or to recite Namu-ichijō-myōten without facing [the Lotus Sutra], or if you should refrain from doing even that during your menstrual period. You also ask how many days following the end of your period you should wait before resuming recitation of the sutra.

This is a matter that concerns all women and about which they always inquire. In past times, too, we find many persons addressing themselves to this question concerning women. But because the sacred teachings put forward by the Buddha in the course of his lifetime do not touch upon this point, no one has been able to offer any clear scriptural proof upon which to base an answer. In my own study of the sacred teachings, though I find clear prohibitions on certain days of the month against the impurity of things like meat or wine, the five spicy foods, or sexual acts, for instance, I have never come across any passage in the sutras or treatises that speaks of avoidances connected with menstruation.

While the Buddha was in the world, many women in their prime became nuns and devoted themselves to the Buddha’s teachings, but they were never shunned on account of their menstrual period. Judging from this, I would say that menstruation does not represent p.72any kind of impurity coming from an external source. It is simply a characteristic of the female sex, a phenomenon related to the perpetuation of the seed of birth and death. Or in another sense, it might be regarded as a kind of chronically recurring illness. In the case of feces and urine, though these are substances produced by the body, so long as one observes cleanly habits, there are no special prohibitions to be observed concerning them. Surely the same must be true of menstruation. That is why, I think, we hear of no particular rules for avoidance pertaining to the subject in India or China.

Japan, however, is a land of the gods. And it is the way of this country that, although the Buddhas and bodhisattvas have manifested themselves here in the form of gods,13 strangely enough, in many cases they do not conform to the sutras and treatises. Nevertheless, if one goes against them, one will incur actual punishment.

When we scrutinize the sutras and treatises with care, we find that there is a teaching about a precept known as following the customs of the region14 that corresponds to this. The meaning of this precept is that, so long as no seriously offensive act is involved, then even if one were to depart to some slight degree from the teachings of Buddhism, it would be better to avoid going against the manners and customs of the country. This is a precept expounded by the Buddha. It appears that some wise men who are unaware of this point, express extreme views, saying such things as, because the gods are demon-like beings they are unworthy of reverence, and that this has offended many lay supporters.

If so, since the gods of Japan have in most cases desired that prohibitions be observed during the period of menstruation, perhaps people born in this country should seriously observe such prohibitions.

However, I do not think that such prohibitions should interfere with a woman’s daily religious devotions. I would guess that it is persons who never had any faith in the Lotus Sutra to begin with who tell you otherwise. They are trying to think of some way to make you stop reciting the sutra, but they do not feel that they can come right out and advise you to cast the sutra aside. So they use the pretext of bodily impurity to try to distance you from it. They intimidate you by telling you that, if you continue your regular devotions during a period of impurity, you will be treating the sutra with disrespect. In this way they mean to trick you into incurring an offense.

I hope you will keep in mind all that I have said regarding this matter. On this basis, even if your menstrual period should last as long as seven days, if you feel so inclined, dispense with the reading of the sutra and simply recite Nam-myoho-renge-kyo. Also, when making your devotions, you need not bow facing the sutra.

On the other hand, if suddenly you should feel, for example, the approach of death, then even if you are eating fish or fowl,15 if you are able to read the sutra, you should do so, and likewise chant Nam-myoho-renge-kyo. Needless to say, the same principle applies during your period of menstruation.

Though reciting the words Namu-ichijō-myōten amounts to the same thing, it would be better if you just chanted Nam-myoho-renge-kyo, as Bodhisattva Vasubandhu and the Great Teacher T’ien-t’ai did.16 There are specific reasons why I say this.



The seventeenth day of the fourth month in the first year of Bun’ei (1264), cyclical sign kinoe-ne

To the wife of Daigaku Saburō


Prophecies Conferred on
Learners and Adepts

At that time Ananda and Rahula thought to themselves, Whenever we reflect, we consider how delightful it would be if we should receive a prophecy of enlightenment! Immediately they rose from their seats, advanced to a position in front of the Buddha and bowed at the Buddha’s feet, touching their heads to the ground. Together they spoke to the Buddha, saying: “World-Honored One, we too should have a share of this! We have put all our trust in the thus come one alone, and we are well known to the heavenly and human beings and asuras of all the world. Ananda constantly attends the Buddha and guards and upholds the Dharma storehouse, and Rahula is the Buddha’s son. If the Buddha should bestow on us a prophecy that we will attain supreme perfect enlightenment, then our wishes will be fulfilled and the longings of the multitude will likewise be satisfied.”

At that time two thousand of the voice-hearer disciples, both learners and adepts who had nothing more to learn, all rose from their seats, bared their right shoulders, advanced to a position in front of the Buddha, pressed their palms together with a single mind and, gazing up in reverence at the world-honored one, repeated the wish expressed by Ananda and Rahula and then stood to one side.

At that time the Buddha said to Ananda: “In a future existence you will become a buddha with the name Mountain Sea p.194Wisdom Unrestricted Power King Thus Come One, worthy of offerings, of right and universal knowledge, perfect clarity and conduct, well gone, understanding the world, unexcelled worthy, trainer of people, teacher of heavenly and human beings, buddha, world-honored one. You will offer alms to sixty-two million buddhas and will guard and uphold their Dharma storehouses, and after that you will attain supreme perfect enlightenment. You will teach and convert bodhisattvas as numerous as twenty thousand ten thousand million Ganges sands and will cause them to attain supreme perfect enlightenment. Your land will be named Ever Standing Victory Banner, its soil will be clean and pure and made of lapis lazuli. Your kalpa will be named Wonderful Sound Filling Everywhere. The life span of that buddha will be immeasurable thousands, ten thousands, millions of asamkhyas of kalpas—though men should calculate and reckon for thousands, ten thousands, millions of immeasurable asamkhyas of kalpas, they could never ascertain the full number. The Correct Law will endure in the world for twice the life span of the buddha, and the Counterfeit Law will endure in the world for twice the time of the Correct Law. Ananda, this Mountain Sea Wisdom Unrestricted Power King Buddha will be praised alike by thus come ones of the ten directions who are equal in number to immeasurable thousands, ten thousands, millions of Ganges sands, and they will extol his blessings.”

At that time the world-honored one, wishing to state his meaning once more, spoke in verse form, saying:

I now say to the monks that

Ananda, upholder of the Law,

will give alms to the buddhas

and after will achieve correct enlightenment.

His name will be Mountain Sea Wisdom

Unrestricted Power King Buddha.

His land will be clean and pure,

named Ever Standing Victory Banner.

He will teach and convert bodhisattvas

in numbers like Ganges sands.

p.195This buddha will possess great dignity and virtue,

his renown will fill the ten directions.

His life span will be immeasurable

because he takes pity on living beings.

His Correct Law will endure for twice his life span,

his Counterfeit Law, twice that again.

As numerous as Ganges sands

will be the countless living beings

who in the midst of this buddha’s Law

will plant causes and conditions leading to the buddha way.

At that time in the assembly eight thousand bodhisattvas who had newly conceived the determination to attain enlightenment all thought to themselves, We have never heard of even a great bodhisattva receiving a prophecy such as this. For what reason should these voice-hearers receive such a prediction?

At that time the world-honored one, knowing the thought that was in the minds of these bodhisattvas, said to them: “Good men, when Ananda and I were at the place of Void King Buddha, we both at the same time conceived the determination to attain supreme perfect enlightenment. Ananda constantly delighted in wide knowledge [of the Law], I constantly put forth diligent effort. Therefore I have already succeeded in attaining supreme perfect enlightenment, while Ananda guards and upholds my Law. And he will likewise guard the Dharma storehouses of the buddhas of future existences and will teach, convert, and bring success to the multitude of bodhisattvas. Such was his original vow, and therefore he has received this prophecy.”

When Ananda in the presence of the Buddha heard this prophecy delivered to him and heard of the land and adornments he was to receive, all that he had vowed to achieve was realized and his mind was filled with great joy, for he had gained what he had never had before. Immediately he recalled to mind the Dharma storehouses of immeasurable thousands, ten thousands, millions of buddhas of the past, and he could fully p.196comprehend them without hindrance, as though he had just now heard them. He also recalled his original vow.

At that time Ananda spoke in verse form, saying:

The world-honored one, very rarely met with,

has caused me to recall the past,

the Law of immeasurable buddhas,

as though I had heard it today.

Now I have no more doubts

but dwell securely in the buddha way.

As an expedient means I act as attendant,

guarding and upholding the Law of the buddhas.

At that time the Buddha said to Rahula: “In a future existence you will become a buddha with the name Stepping on Seven Treasure Flowers Thus Come One, worthy of offerings, of right and universal knowledge, perfect clarity and conduct, well gone, understanding the world, unexcelled worthy, trainer of people, teacher of heavenly and human beings, buddha, world-honored one. You will offer alms to buddhas, the thus come ones, as numerous as the dust particles of ten worlds. In all cases you will be the eldest son of those buddhas, just as you are my son now. The adornments of the land of Stepping on Seven Treasure Flowers Buddha, the number of kalpas in his life span, the disciples he converts, his Correct Law and Counterfeit Law will not differ from those of the thus come one Mountain Sea Wisdom Unrestricted Power King. You will be the eldest son of that buddha, and after that you will attain supreme perfect enlightenment.”

At that time the world-honored one, wishing to state his meaning once more, spoke in verse form, saying:

When I was crown prince

Rahula was my eldest son.

Now that I have gained the buddha way

he receives the Dharma and is my Dharma son.

In existences to come

p.197he will see immeasurable millions of buddhas.

As eldest son to all of them,

with a single mind he will seek the buddha way.

The inconspicuous practice of Rahula

I alone am capable of knowing.

He manifests himself as my eldest son,

showing himself to living beings.

With immeasurable millions, thousands, ten thousands

of blessings beyond count,

he dwells securely in the Buddha’s Law

and thereby seeks the unsurpassed way.

At that time the world-honored one observed the two thousand learners and adepts, mild and gentle in will, serenely clean and pure, gazing at the Buddha with a single mind. The Buddha said to Ananda, “Do you see these two thousand learners and adepts?”

“Yes, I see them.”

“Ananda, these persons will offer alms to buddhas, the thus come ones, equal in number to the dust particles of fifty worlds, paying honor and reverence to them, guarding and upholding their Dharma storehouses. In their final existences they will all at the same time succeed in becoming buddhas in lands in the ten directions. All will have the identical designation, being called Jewel Sign Thus Come One, worthy of offerings, of right and universal knowledge, perfect clarity and conduct, well gone, understanding the world, unexcelled worthy, trainer of people, teacher of heavenly and human beings, buddha, world-honored one. Their life spans will be one kalpa, and the adornment of their lands, their voice-hearers and bodhisattvas, their Correct Laws and Counterfeit Laws will in all cases be the same.”

At that time the world-honored one, wishing to state his meaning once more, spoke in verse form, saying:

These two thousand voice-hearers

who now stand in my presence—

on all of them I bestow a prophecy

p.198that in a future existence they will become buddhas.

The buddhas to whom they offer alms

will be numerous as the dust particles described above.

They will guard and uphold their Dharma storehouses

and after that will gain correct enlightenment.

Each will have a land in one of the ten directions

and all will share the same name and designation.

All at the same time will sit in the place of enlightenment

and thereby will gain proof of unsurpassed wisdom.

All will be named Jewel Sign

and their lands and disciples,

their Correct Laws and Counterfeit Laws

will all be identical and without difference.

All will employ transcendental powers

to save living beings in the ten directions.

Their renown will spread everywhere around

and in due time they will enter nirvana.

At that time, when the two thousand learners and adepts heard the Buddha bestow this prophecy, they danced for joy and spoke in verse form, saying:

World-Honored One, bright lamp of wisdom,

we hear your voice bestowing this prophecy

and our hearts are filled with joy

as though we were bathed in sweet dew!

Chapter Two: Expedient Means
Eight important points

of the 231 points, the 9th point is the 2nd point of the second chapter:

oint Two, regarding the words “The wisdom of the Buddhas is infinitely profound and immeasurable. The door to this wisdom is difficult to understand and difficult to enter. Not one of the voice-hearers or pratyekabuddhas is able to comprehend it.”

Words and Phrases, volume three, says, “First the passage praises the true wisdom, and then it praises the provisional wisdom. ‘True’ here refers to ‘the wisdom of the Buddhas.’ This is not the ‘true and provisional’ that applies to the teachings expounded in accordance with the capacities of people, the three teachings prior to the Lotus Sutra, the Tripitaka, the connecting, and the specific teachings. Therefore the text describes it as the wisdom ‘of the Buddhas.’ It is a manifestation of the truth the Buddhas realized for themselves, and therefore it is termed ‘wisdom.’

“The essence of this wisdom is the three kinds of wisdom of a single mind. ‘Infinitely profound and immeasurable’ are the words of praise applied to this wisdom. The true wisdom of the Buddhas is of such depth that it can clearly penetrate to the very base of universal truth; therefore it is described as ‘infinitely profound.’ And it is of such width that it extends to the very limits of the Dharma-realm; therefore it is described as ‘immeasurable.’ ‘Infinitely profound and immeasurable’ refers to its vertical and horizontal dimensions.

“To employ a simile, if the roots of a tree reach far down, then its branches will flourish; and if the source of a river is far away, its flow will be long-lasting. Such are the terms used to describe true wisdom. And those used to describe provisional wisdom follow the same pattern.

“When the sutra speaks of ‘the door to this wisdom,’ it is praising the provisional wisdom. It is an expedient means that acts as a corridor to the teaching of the Buddhas’ enlightenment, a force p.25that enables one to advance on one’s way. Therefore it is described as a ‘door.’ A door is that by which one enters upon the way. The ‘way’ one enters upon is the true teaching, and the corridor leading to the way is the provisional teachings.

“The sutra praises the provisional wisdom by saying that it is ‘difficult to understand and difficult to enter.’ It is beyond comprehension, yet we comprehend it; it has indescribably great assistance to offer. To those acquainted only with the seven expedient means it is beyond measuring. Only when one reaches the ten stages of security can one for the first time be said to ‘understand’ it. And when one reaches the ten stages of development, one may be said to ‘enter’ it. Here we mention only the earlier stages, the stages of security, and the later stages, the stages of development. During the intervening stages, one comes to realize that this wisdom is truly difficult to expound and difficult to awaken to.

“The sutra, however, makes a special point of saying that none of the voice-hearers or pratyekabuddhas are able to comprehend it. Because such persons are so heavily weighed down by their attachments, it makes a special point of admonishing them.”

On “The Words and Phrases,” volume three, says, “The [passage that includes the] words ‘refer to its vertical and horizontal dimensions’ consists of a doctrine, its simile, and a reference to both true and provisional wisdom. This shows the pattern to be followed. Here the true wisdom has been interpreted as being vast in its horizontal dimensions and all-reaching in its vertical dimensions or depth. In what follows, we are to understand that the provisional wisdom should be interpreted to be extremely profound in principle. The interpretation of the provisional wisdom is to be given in what follows, and so its characteristics are described in advance in this passage. That is why the commentary says what it does.

“In the passage ‘The door to this wisdom,’ the word ‘this’ refers to the wisdom that is the cause of the true wisdom mentioned earlier in the text [as ‘the wisdom of the Buddhas’]. If the wisdom here is likened to a door, then it must be provisional. But if this is p.26the door to wisdom, then the wisdom must be the true wisdom that results from the cause. In this passage, therefore, the ten stages of development are to be understood as the corridor that leads to the way, perfect enlightenment as the way itself, and the state following enlightenment as what comes after one has attained the way.

“Therefore one should understand that the purpose underlying this passage is to describe the cause that leads to enlightenment.”

The Record of the Orally Transmitted Teachings says: The meaning of this passage in Words and Phrases and the commentary on it in On “The Words and Phrases” is perfectly clear. In the passage referring to the vertical and horizontal dimensions, the vertical dimensions represent the essential teaching and the horizontal dimensions represent the theoretical teaching. The “roots” are the roots of a plant or tree. Plants and trees in their growth climb upward. Hence the roots here stand for the theoretical teaching [that leads one upward to enlightenment in the essential teaching]. The “source” represents the essential teaching. The source is the fountainhead from which the river flows. Rivers flow downward. Hence the source here stands for the essential teaching [from which enlightenment flows downward]. The flourishing branches stand for the fourteen chapters of the theoretical teaching in the Lotus Sutra, and the long-lasting flow or the river stands for the fourteen chapters of the essential teaching.

The wisdom referred to is the three kinds of wisdom of a single mind. The “door” is the door that enables one to enter into this wisdom. The essence of the three kinds of wisdom of a single mind is Nam-myoho-renge-kyo, and the door is the mind of faith. So the passage in volume two of the Lotus Sutra (chapter three, Simile and Parable) says, “Even you, Shāriputra, / in the case of this sutra / were able to gain entrance through faith alone.” Here “entrance” is the same in meaning as “door.”

Now when Nichiren and his followers recite Nam-myoho-renge-kyo, they are giving expression to this wisdom. The “Simile and Parable” chapter says, “This house has only one gate p.27(door).” With regard to gates, there is the gate of being, the gate of emptiness, the gate that is both being and emptiness, and the gate that is neither being nor emptiness. The gate of being is birth. The gate of emptiness is death. The gate that is both being and emptiness is the birth and death of a single mind or life. The gate that is neither being nor emptiness is that which is not birth and not death.

The gate of being is exemplified by the five characters that make up the daimoku. The gate of emptiness is exemplified by the way in which these five characters are endowed with all the phenomena of the universe, without respect to any one particular direction or another. The gate of both being and emptiness is exemplified by the way in which these five characters are endowed with the essential and the theoretical teachings. And the gate that is neither being nor emptiness is exemplified by the underlying meaning of the whole sutra.

This kind of inner enlightenment is not something that can be comprehended by the wisdom of the people of the two vehicles who had yet to hear the Lotus Sutra. Therefore volume three of Words and Phrases says, “To those acquainted only with the seven expedient means it is beyond measuring.”

Now Nichiren and his followers have gained entrance to this wisdom. Therefore when the verse passage [in chapter two of the Lotus Sutra] says, “Among the other kinds of living beings / there are none who can comprehend it, / except the many bodhisattvas / who are firm in the power of faith,” it is referring to persons like us, who are votaries of the Lotus Sutra.



icchantika[一闡提] (Skt; Jpn issendai)
ichinen[一念] (Jpn; Chin i-nien)
ichinen-sanzen[一念三千] (Jpn)
I-ching[義浄] (635–713) (PY Yijing; Jpn Gijō)
Ichinosawa, the lay priest[一谷入道] (d. 1278) (Jpn Ichinosawa-nyūdō)
ignorance[無明] (Skt avidyā; Pali avijjā; Jpn mumyō)
I-hsing[一行] (683–727) (PY Yixing; Jpn Ichigyō)
Ikegami Munenaga[池上宗長] (d. 1283)
Ikegami Munenaka[池上宗仲] (d. 1293)
Ikegami Transfer Document, The[池上相承書] (Jpn Ikegami-sōjō-sho)
Ikkō school[一向宗] (Jpn Ikkō-shū)
illusions of thought and desire[見思惑] (Jpn kenji-waku)
I-lung[遺竜] (n.d.) (PY Yilong; Jpn Iryō)
Immeasurable Meanings Sutra[無量義経] (Chin Wu-liang-i-ching; Jpn Muryōgi-kyō)
Immovable(1) [不動明王] (Skt Achala or Achalanātha; Jpn Fudō-myō’ō); (2) [不動仏] (Jpn Fudō-butsu); (3) [不動智仏] (Jpn Fudōchi-butsu)
Immovable Wisdom[不動智仏] (Jpn Fudōchi-butsu)
immutable karma[定業] (Jpn jōgō)
impure land[穢土] (Jpn edo)
Inaba-bō[因幡房] (n.d.)
inclusion of Buddhahood in the nine worlds[九界即仏界・九界所具の仏界] (Jpn kukai-soku-bukkai or kukai-shogu-no-bukkai)
inclusion of the nine worlds in Buddhahood[仏界即九界・仏界所具の九界] (Jpn bukkai-soku-kukai or bukkai-shogu-no-kukai)
inconspicuous benefit[冥益] (Jpn myōyaku)
incorrigible disbelief, persons of[一闡提] (Jpn issendai)
Increase and Growth[増長天] (Skt Virūdhaka; Jpn Zōjō-ten or Zōchō-ten)
Increasing by One Āgama Sutra[増一阿含経] (Chin Tseng-i-a-han-ching; Jpn Zōichi-agon-gyō)
independent of words or writing[不立文字] (Jpn furyū-monji)
Indra[因陀羅] (Skt; Jpn Indara)
Indra’s net[因陀羅網・帝網] (Skt Indra-jāla; Jpn Indara-mō or Tai-mō)
indriya[根] (Skt, Pali; Jpn kon)
inferior manifested body[劣応身] (Jpn retsu-ōjin)
Infinite Life[無量寿仏] (Jpn Muryōju-butsu)
Infinite Light[無量光仏] (Jpn Muryōkō-butsu)
Ingen[隠元] (1592–1673) (Jpn; Chin Yin-yüan)
inherent enlightenment[本覚] (Jpn hongaku)
initial stage of rejoicing[初随喜品・初随喜] (Jpn shozuiki-hon or shozuiki)
insentient beings[非情] (Jpn hijō)
integration of the three mystic principles[三妙合論] (Jpn sammyō-gōron)
Interfusing Nembutsu school[融通念仏宗] (Jpn Yūzū Nembutsu-shū)
internal strife[自界叛逆難] (Jpn jikai-hongyaku-nan)
“Introduction” chapter[序品] (Jpn Jo-hon)
Invincible[無勝童子] (Jpn Mushō-dōji)
Ippen[一遍] (1239–1289)
Iron Encircling Mountains[鉄囲山・鉄輪囲山] (Skt Chakravāda-parvata or Chakravāda; Jpn Tetchi-sen or Tetsurin’i-sen)
Īshāna[伊舎那天] (Skt; Jpn Ishana-ten)
Ishikawa Monastery[石川精舎] (Jpn Ishikawa-shōja)
Ishikawa no Hyōe, the lay priest[石河の兵衛入道] (n.d.) (Jpn Ishikawa no Hyōe-nyūdō)
Izu Exile[伊豆流罪] (Jpn Izu-ruzai)




13-Moon Natural Time Calendar

Organize – Balance – Equality





Synchrogalactic yoga: the practiceS
Synchrogalactic Yoga is a scientific process of self-
synchronization that activates our etheric body according
to the supermental codes of cosmic consciousness.
Through the practices of Synchrogalactic Yoga, we open
our inner awareness to different forms of yoga combined
with the synchronic order and how to integrate the yogic
way of being into everyday life. All yoga is for the purpose
of self-realization.
The synchronic codes of time create the context and
matrix of meaning to understand our inner explorations
and experiences. Through application and meditation
of these codes, the body and mind become synchronized
with the universal order as coordinated by the 13:20 timing
frequency. This system facilitates self-synchronization,
where the human mind and soul experience unification at a
noospheric, planetary level. This will radically alter our self-
perception and perception of the universe.
Through the process of self-synchronization, we begin to experience many other selves who are also
synchronizing to this state. It is this union of synchronized selves within the planetary circuit board
that creates the planetary field of consciousness.
Herein are presented the basic practices of Synchrogalactic Yoga as four levels: 1) Meditating the
Chakras; 2) Activating the Radial Plasmas; 3) Engaging the Mental Spheres; and 4) Opening the
Heptad Gates.
These practices are synchronized with the 13 Moon, 28-day calendar
cycle, creating four seven day cycles per moon (28 days). The seven-day
cycle is coded by the seven radial plasmas: Dali, Seli, Gamma, Kali,
Alpha, Limi and Silio.

Chakras 8 and 9: Root of Root and Crown of Crown
Root of Root chakra extends to and encompasses the Earth’s octahedral
core; it is the matrix for grounding cosmic mediumship. The Earth core
chakra is what gives us the ability to communicate with elemental spirits.
Crown of Crown chakra extends to and encompasses the Earth’s
noosphere. The noospheric crown is the higher mind control that tunes
us into the higher telepathic collective consciousness, the field of the
planetary logos, and to supreme supermental superconscious states of
cosmic consciousness.
The central activity of these two chakras is to coordinate evolutionary
functions or processes within the celestial body (one planet) wherein they
hold their energy field. The higher celestial logoi act on every aspect and
facet of consciousness evolution through the mental spheres; this opens up
a diverse range of possibilities of consciousness, perception, sensation, etc.
This extends to the upper realms into the laws of destiny, laws of creation and the absolute. This is
the realm of cosmic design that defines the infrastructure of the universe we live in. It is the realm of
the 5-D higher self, the body of radiance of the planetary logos as the transductive accumulator of all
hierarchies, commands and ordinances. As the root of root is the reservoir of cosmic mediumship, so
the crown of crown is fulfillment and realization of all cosmic consciousness possibilities.

Day Two: SELI
Level 1: Meditating the Muladhara (Root) Chakra
Sit in a comfortable meditative posture. Keep your spine erect and body relaxed. With the body
completely still, practice a few moments of natural mind meditation. Once the mind is sufficiently
clear, direct your attention to your root or Muladhara chakra. Make it as clear and pristine as possible,
glistening and sparkling with vibrant energy. When it is pure and translucent, pulsing at your root,
allow it to dissolve and transform itself into a four-petalled red lotus.
Concentrate on this area inside of your root chakra. This is a key chakra in Kundalini Yoga where
the awakening of the vital force begins; it is also the conjunction of 72,000 pairs of nerve endings in
the body.
In Samkhya philosophy, Muladhara is understood as moola prakriti, the transcendental basis of
physical nature. This is the base from which the three main psychic channels or nadis emerge and
flow up the spinal cord: Ida (mental force), left; Pingala (vital force), right; and Sushumna (spiritual
force), center.
This chakra is governed by the feminine principle or Shakti Goddess Dakini (Security). The
physical body zone of psychic activation extends from the root chakra to the solar plexus. Emotional
information from the solar plexus comes into the physical body at the root. At its base level this
chakra deals with security and survival—the basic instincts.
This chakra also serves as a storage center for much unconscious energy including “lower” emotions
such as guilt and other psychic complexes. With the awakening of this chakra, we proceed from the
unconscious to the conscious.
Muladhara affirmation: May the highest yogic force within the planetary consciousness direct all
manifestation to its fulfillment!

Level 2: Activating Radial Plasma: Seli
Breathe deeply through your nostrils and allow your awareness to flow down from your nose and into
your root chakra. Bring your awareness to the inner Seli plasma at the center of the chakra. Visualize
the red symbol radiating streams of white light. This plasma accounts for the intensity of inner light.
Repeat the following while focusing on your root chakra: “My mother is the ultimate sphere, I see
the light.” Feel this sphere of light as the perfect form at your root chakra. This quality of perfection
is the actual nature of reality.
Cover your left nostril with your left thumb and breathe slowly and deeply three times in and out
through your right nostril. Flash onto the Seli plasma and feel the light of the ultimate sphere
emanating out of the root chakra. Now cover your right nostril with your right thumb and
repeat the three breaths, focusing all of your attention to your root chakra, Seli plasma. Feel this
luminosity (light) emanate from your root chakra, moving up your spinal column to your crown
chakra and then permeating your body to the tips of your fingers and toes. Feel your entire body
flooded with this radiant light, grounding you into the Earth and extending upward to the crown
of cosmic consciousness.
Feel the emanations of flowing streams of light clearing and releasing any blockages in your system.
The Great Mother energy nurtures the root of your being, the base or seat of the kundalini force.
Kundalini (life-force) energy is released from the root, activating the secret center and opening the
inner wisdom channel of the third eye.
Seli is the second stage of the three-part primary sensory quantum. A sensory quantum
is the first stage building block of sensory experience.
Level 3: Engaging the Second Mental Sphere (Sub- or Unconscious)

Informative samadhi activates second mental sphere.
Visualize the second mental sphere (sub- or unconscious) in the brain and centered in the optic
nerve, encompassing the pineal gland and corpus callosum. This mental sphere governs the right
front hemisphere.
This sphere contains every perception and life experience that was not consciously registered or that
is filtered out of your day-to-day conscious mind (third mental sphere). What people think of as their
personality is primarily based on their own evaluation of their reactions to a set of circumstances.
Everyone experiences a different set and order of life circumstances and is given an equal opportunity
of responding consciously or unconsciously and/or positively or negatively.
This sphere corresponds to the third time dimension: Cosmic synchronization. Cosmic synchronization
refers to mastery of the synchronic order: Self-creation through time. Here, we impress the codes of
the synchronic order, embedding them into our subconscious.
The second mental sphere is activated as informative samadhi. Cultivation of unbroken meditative
awareness allows us to access information previously out of range of our waking conscious.
Knowledge of the Law of Time lies dormant in this mental sphere. The Law of Time makes
conscious what was previously unconscious. According to the Law of Time all life possesses
unconscious energy
This mental sphere is activated by cultivating states of peripheral awareness, both through meditation
and by contemplation of the Law of Time: Time as the evolution of consciousness.
If our day to day experience remains unconscious of the Law of Time, then when an experience
occurs in our timespace, we will not be aware of the opportunity for heightened consciousness that is
being presented to us. However, if we are conscious of the Law of Time, then our experiences become
triggers that enter us into higher consciousness.

Level 4: Opening the Second Heptad Gate (291)
Visualize the red four-petaled lotus Muladhara chakra with the red Seli plasma
superimposed over it at your root. Hold this visualization and feel the two intermingle
as you chant the sacred letter HRAM as long as your breath can sustain it.
Locate Heptad Gate 291 and the Alpha-Beta symbol on the 441 holomind perceiver. Its matrix
location is V11:H5, fifth circuit, 7th time dimension, vertical time cosmic command descending. Now
locate it in your body at the middle back of your skull, halfway between base and crown (see graphic
at the end of this chapter).
Visualize the Alpha-Beta hyperplasma above the red Seli in your root chakra. Take the Alpha-
Beta into the second mental sphere in the third time dimension (cosmic synchronization) where
it activates the subconscious as informative samadhi. Here is the intergalactic channel (BMU
351) through which the Alpha-Beta hyperplasma is secreted into the front, right hemisphere of
the brain.
From the second mental sphere, mentally direct the Alpha-Beta hyperplasma to the root chakra
and impress it above the Seli seal. Hold this with four alternate nostril breaths (four times in and out
through each nostril), followed by one breath through both nostrils.
Ascend up the central column (spine), secreting this Alpha-Beta hyperplasma into all 144,000
etheric fibers of the astral body. Practice the breath of fire, rapid shallow breathing through the
nose, transmuting any blockages or obscurations into streams of crystal clear informative samadhi
spreading throughout your entire nervous system.
Spectral, electric red and blue Alpha-Beta vibrates subtle activating force into all etheric fibers.
Descend back down central channel and leave Seli at the root chakra. Ascend back up central
channel and return your consciousness to the second mental sphere, then close and seal the Heptad
Gate at the middle of the back of your skull. Relax and breathe slowly and deeply at least 13 times.
Harmonic UR rune 88: Galactic Life Whole Realized as Cosmic Consciousness.
For additional practice: Locate Heptad Gate 291 on the Hunab Ku 21. Note that it corresponds to
the Avatar, Accomplisher of Knowledge, the Exemplar; G/K Earth, Bode Number 10. Study all of the




Original Hebrew and Aramaic Texts Translated and edited by Edmond Bordeaux Szekely


Into the innermost circle have you come, into the mystery of mysteries, that which was old when our father Enoch was young and walked the earth. Around and around have you come on your journey of many years, always following the path of righteousness, living according to the Holy Law and the sacred vows of our Brotherhood, and you have made of your body a holy temple wherein dwell the angels of God. Many years have you shared the daylight hours with the angels of the Earthly Mother; many years have you slept in the arms of the Heavenly Father, taught by his unknown angels. You have learned that the laws of the Son of Man are seven, of the angels three, and of God, one. Now you shall know of the three laws of the angels, the mystery of the three Holy Streams and the ancient way to traverse them; so shall you bathe in the light of heaven and at last behold the revelation of the mystery of mysteries: the law of God, whic h is One.

Now in the hour before the rising of the sun, just before the angels of the Earthly Mother breathe life into the still sleeping earth, then do you enter into the Holy Stream of Life. It is your Brother Tree who holds the mystery of this Holy Stream, and it is your Brother Tree that you wfll embrace in your thought, even as by clay you embrace him in greeting when you walk alon’ the lake shore. And you shall be one with the tree, for in the beginning of the times so did we all share in the Holy Stream of Life that gave birth to all creation. And as you embrace your Brother Tree, the power of the Holy Stream of Life will fill your whole body, and you will tremble before its might. Then breathe deeply of the angel of air, and say the word “Life” with the outgiving of breath. Then you will become in truth the Tree of Life which sinks its roots deep into the Holy Stream of Life from an eternal source. And as the angel of sun warms the earth, and all the creatures of land and water and air rejoice in the new day, so will your body and spirit rejoice in the Holy Stream of life that flows to you through your Brother Tree.

And when the sun is high in the heavens, then shall you seek the Holy Stream of Sound. in the heat of noontide, all creatures are still and seek the shade; the angels of the Earthly Mother are silent for a space. Then it is that you shall let into your ears the Holy Stream of Sound; for it can only be heard in the silence. Think on the streams that are born in the desert after a sudden storm, and the roaring sound of the waters as they rush past. Truly, this is the voice of God, if you did but know it. For as it is written, in the beginning was the Sound, and the Sound was with God, and the Sound was God. I tell you truly, when we are born, we enter the world with the sound of God in our ears, even the singing of the vast chorus of the sky, and the holy chant of the stars in their fixed rounds; it is the Holy Stream of Sound that traverses the vault of stars and crosses the endless kingdom of the Heavenly Father. It is ever in our ears, so do we hear it not. Listen for it, then, in the silence of noontide; bathe in it, and let the rhythm of the music of God beat in your ears until you are one with the Holy Stream of Sound. It was this Sound which formed the earth and the world, and brought forth the mountains, and set the stars in their thrones of glory in the highest heavens.

And you shall bathe in the Stream of Sound, and the music of its waters shall flow over you; for in the beginning of the times so did we all share in the Holy Stream of Sound that gave birth to all creation. And the mighty roaring of the Stream of Sound wfll fdl your whole body, and you will tremble before its might. Then breathe deeply of the angel of air, and become the sound itself, that the Holy Stream of Sound may carry you to the endless kingdom of the Heavenly Father, there where the rhythm of the world rises and falls.

And when darkness gently closes the eyes of the angels of the Earthly Mother, then shall you also sleep, that your spirit may join the unknown angels of the Heavenly Father. And in the moments before you sleep, then shall you think of the bright and glorious stars, the white, shining, far-seen and far-piercing stars. For your thoughts before sleep are as the bow of the skalful archer, that sends the arrow where he wills. Let your thoughts before sleep be with the stars; for the stars are Light, and the Heavenly Father is Light, even that Light which is a thousand times brighter than the brightness of a thousand suns. Enter the Holy Stream of Light, that the shackles of death may loose their hold for ever, and breaking free from the bonds of earth, ascend the Holy Stream of Light through the blazing radiance of the stars, into the endless kingdom of the Heavenly Father.

Unfold your wings of light, and in the eye of your thought, soar with the stars into the farthest reaches of heaven, where untold suns blaze with light. For at the beginning of the times, the Holy Law said, let there be Light, and there was Light. And you shall be one with it, and the power of the Holy Light Stream will fill your whole body, and you will tremble before its might. Say the word “Light,” as you breathe deeply of the angel of air, and you will become the Light itself; and the Holy Stream will carry you to the endless kingdom of the Heavenly Father, there losing itself in the eternal Sea of Light which gives birth to all creation. And you shall be one with the Holy Stream of Light, always before you sleep in the arms of the Heavenly Father.

I tell you truly, your body was made not only to breathe, and eat, and think, but it was also made to enter the Holy Stream of Life. And your ears were made not only to hear the words of men, the song of birds, and the music of falling rain, but they were also made to hear the Holy Stream of Sound. And your eyes were made not only to see the rising and setting of the sun, the ripple of sheaves of grain, and the words of the Holy Scrolls, but they were also made to see the Holy Stream of Light. One day your body will return to the Earthly Mother; even also your ears and your eyes. But the Holy Stream of Life, the Holy Stream of Sound, and the Holy Stream of Light, these were never born, and can never die. Enter the Holy Streams, even that Life, that Sound, and that Light which gave you birth; that you may reach the kingdom of the Heavenly Father and become one with him, even as the river empties into the far-distant sea.

More than this cannot be told, for the Holy Streams will take you to that place where words are no more, and even the Holy Scrolls cannot record the mysteries therein.

“And on the second evening after Sabbath, say these words: ‘Angel of Creative Work, descend upon earth and give abundance to all the Sons of Men.’ For this most powerful of the angels of the Heavenly Father is the cause of movement, and only in movement is life. Work, Sons of Light, in the garden of the Brotherhood to create the kingdom of the heavens upon earth. And as you work, so will the angel of Creative Work nurture and ripen the seed of your spirit, that you may see God. – The Essese Gospel Of Peace-Book Four-The Teachings of the Elect


Pythagoras & the Nazareans

Pythagorean Connection to Mt. Carmel

We know from ancient documents that both Essenes and Pythagoreans shared many things in common. Both were vegetarian, both wore white, and both were deeply immersed in Qabbalistic studies. Pythagoras was nicknamed “the long haired one” which further links him with the northern Nazarean Essenes who were all Nazarites (long hairs). History has preserved for us a link between Pythagoras and the Mt. Carmel Essenes:

“In Phoenicia he (Pythagoras) conversed with the prophets who were the descendants of Moses the physiologist, and with many others, as well as the local heirophants . . . . After gaining all he could from the Phoenician Mysteries, he found that they had originated from the sacred rites of Egypt, forming as it were an Egyptian colony. . . . On the Phoenician coast under Mt. Carmel, where, in the Temple on the peak, Pythagoras for the most part had dwelt in solitude . . . Mount Carmel, which they knew to be more sacred than other mountains, and quite inaccessible to the vulgar…”(Life of Pythagoras by Iamblichus)

Golden Verses of Pythagoras






















Clarifying the Differences 3. What It Really Means to Inherit the Lifeblood

Below, the Nichiren Shoshu priesthood tries to use Nichiren Daishonin’s writings to instill us with fear and foreboding:

If the person worshipping it [the Gohonzon] slanders the High Priest of the conferral of the lifeblood of the Law…there will be no benefits…. What is more, all the benefits derived from faith up to that point will be extinguished. This is something to be feared. This is what is meant by, ‘Unless one possesses the lifeblood of faith, even if one were to embrace the Lotus Sutra, it would be of no use’ (Refuting the Soka Gakkai’s Counterfeit Object of Worship: 100 Questions and Answers, p. 15).

The Gosho passage quoted in the above is from the Daishonin’s famous letter The Heritage of the Ultimate Law of Life and Death. In The Writings of Nichiren Daishonin it reads: Even embracing the Lotus Sutra would be useless without the heritage of faith (WND, 218).

Nichiren Shoshu seems to suggest here that belief in its high priest is equivalent to the heritage of faith. The Daishonin, however, never equates the heritage with a formal lineage, and even less to belief in the primacy of a religious hierarchy. In this writing he discloses what it really means to inherit the lifeblood of faith.

Addressed to Sairen-bo, a priest of the Tendai school who became the Daishonin’s disciple, it’s a response to Sairen-bo’s question about shoji ichidaiji kechimyaku the heritage of the ultimate law of life and death. The Japanese term kechimyaku, literally lifeblood or bloodline, originally meant the transmission of authority, spiritual and legal, from master to disciple in Japanese Buddhist schools.

In the Tendai school, such formal rites of transmission were veiled in secretive esoteric ritual. They involved the transfer of doctrine, proprietary knowledge, real property, and even political power in much the same way as estates and titles were transferred from father to son among the nobility. The Daishonin roundly criticized the Tendai school, originally founded upon the Lotus Sutra- based teachings of T’ien-t’ai of China, for mixing esoteric beliefs into its doctrines.

In response to Sairen-bo’s question about the heritage of the ultimate Law, the Daishonin casts an entirely new light on the idea, defining it as the essence of the Lotus Sutra and as faith itself.

For example, in this letter he writes: Shakyamuni Buddha who attained enlightenment countless kalpas ago, the Lotus Sutra that leads all people to Buddhahood, and we ordinary human beings are in no way different or separate from one another. To chant Myoho-renge-kyo with this realization is to inherit the ultimate Law of life and death. This is a matter of the utmost importance for Nichiren’s disciples and lay supporters, and this is what it means to embrace the Lotus Sutra (WND, 216).

The heritage lies in praying with the conviction that we are no different from the eternal Buddha and the Law that leads to Buddhahood Nam-myoho-renge-kyo.

Overturning the idea that the heritage of faith is passed down exclusively or secretly, the Daishonin also writes, Nichiren has been trying to awaken all the people of Japan to faith in the Lotus Sutra so that they too can share the heritage and attain Buddhahood (WND, 217).

In its literature, Nichiren Shoshu often divides the heritage into two: the heritage of the entity of the Law, which they say is possessed and passed on by only one person, the high priest; and the heritage of faith, which they hold to be inferior. Here, though, they associate the heritage of faith, as well, to belief in the high priest. Either way, their arguments contradict the Daishonin’s words, which place primary importance on the faith of the practitioner.

(Originally published, World Tribune, July 20, 2001)










Red Earth is your Conscious Self – who you are and who you are becoming.

Red Earth is the access point to your natural alignment with Earth force. It is the unis mundi, the point of perfect centeredness in the eternal present from which all alignment and magic manifest. Your center, the Earth center, is the secret of gravity’s magnetizing force. Red Earth is the channel of harmonic synchronization that is aligned with the galactic heart. From the center point within eslf, you align with this galactic center and connect through your own crystalline structure to the larger crystal grid network. To keep this channel of synchronization open, connect to the elemental energies of earth, air, fire and water, and the seven directional guardians.

Cosmic consciousness is not just ‘out there’; it is also resonating within you. Be sacramentally rooted where you are. You are made of the Earth! Look through the ‘eyes’ in your feet. Your body is the present focus of your consciousness – through it all gifts are received. Remember, too, that your environment is alive and reacts to your awareness of it; therefore, the way you perceive the Earth and your physical form affects the information you receive.

Red Earth is the Earth keeper, the keeper of the garden, the shaman/healer who, through reverence for all life, heals and sanctifies the Earth. Earth keepers preserve the harmonic relationship with nature by connecting to the wisdom held in matter. In Latin, mater means “mother”. As you bring light into yourself, you bring light into matter. You and the Earth both contain the holographic seed of the new consciousness emerging.

Center yourself in the present moment! This is where you can most beneficially observe the synchronicities and revelations about your personal pattern and larger purpose. From here your mind can learn to be keenly observant, allowing the larger pattern to take shape as naturally as the small brushstrokes that eventually complete a beautiful painting.

Sit in simple relationship to the Earth, like a poet enraptured in a forest. Be rooted where you are now. Out of synergistic centeredness, you will receive your greatest desires and open to the full flowering of the mystic power of the universe. This synchronization can be seen as the alignment of your personal myth with the greater myth of our times. Myth is the framework or “story” in which the truth of the cosmos is revealed in symbolic form. Utilize it to catalyze your unfolding alignment.

By accepting your physical form and your growth process in this world, you access the hub of centeredness out of which all the truth and magic of the universe unfold.

Take off your shoes. Touch the one Earth. Find a place to dance with the sacred hoop of life. Contribute your vision as an awakened member of the global rainbow family!

Red Earth is also your Higher Self & Guide. (you are guided by your own power doubled)

Red Earth also represents the synergistic workings of destiny that bring people together for common spiritual purposes, as well as the synergy that becomes possible through shared intent. Synergy is the collective expression of individual harmony, the union of different parts in which the whole is exponentially greater than the sum of its parts. When two or more come together in synergy, the resonant vortices between the Earth, the galaxies, and divine archetypal energies are aligned, and all things become possible.

Yellow Seed is your Subconscious Self and Hidden Helper.

Yellow Seed is the ordered pattern of growth. You and your life are the fertile soil, and the mystery blooms within you through the power of your intention or seed thoughts. Just as a seed contains the hologram of its completion, the process of manifestation follows a natural order. In this gestation process, your intention is quickened by Spirit. The charged seed, your true desire or vision, becomes the focus for germination.

What can you open that will support receptivity and assist the germination of your seed intentions? Envision the seed receiving the invitation to grow in the openness of your world. Viscerally feel the possibility of your heart’s dream emerging. Your true desires and dreams contain an innate intelligence that can break through even the rigidity of fixed expectations. Planting a new seed, even in the hard soil of old belief systems, can bring unexpected magic and growth.

Be willing to break open the constraining shells of past patterns, the shackles of old belief structures. Call forth your creative involvement with life. This involvement frees and awakens the powerful energy of the life force, shifting your perceptions and experience, catalyzing the manifestation of your dreams. Participate spontaneously in your growth, unrestricted by the illusion of old structures that once provided safety. Move forward into the light of new possibilities.

Offer your dream-seed to the universe. In the ordered patterning of the light, align with your heart’s greater purpose. In gratitude, surrender and release the seed to the benefit of your growth and its own pattern of perfection.

Blue Hand represents your Challenge and Gift. With maturity and awareness this challenge will turn into a Focus. This is what you desire to learn in this lifetime.

In the shadow of Blue Hand are spiritual distractions and resistances. As you hit ‘growth edges’, you can experience issues and resistance to revealing your true beauty and power. On your path, you will always be offered access to tools and further initiations. Think back to a time when you were offered such a gift, to a time when you embarked on a new quest or possibility. Remember the feeling of spiritual grace that accompanied that gift. Watch for other such openings that will be offered. They may appear in unusual circumstances. You may even find them in times of emotional crisis and amidst unusual access to hidden potentials. Becoming aware of these initiatory portals opens the door to guides and allies. It can also break the spell of distractions and reactive behaviours.

Another shadow of Blue Hand is difficulty in completing things. Completion is especially difficult if you feel inadequate or displeased with the possible outcome of your efforts. If you take on too much, you may become too pressured and scattered to finish. You may also relish the creative process but lose motivation because of hidden issues or what appears as the hard work required to finish. Completion becomes easier if you allow yourself to be excited and satisfied by the steps along the way.

Another shadow of Blue Hand is not having the desire and discipline needed to master a tool (such as meditation, healing, or some aspect of the creative arts). It is important to remember that committment, focused intent, and openness are all necessary to the acquisitions of any new skill.

A related shadow of Blue Hand is in believing that the tool has the power. However, tools are simply vehicles for your connection with the Divine. Do you think your ability to access information using such things as tarot cards and astrology charts come from the symbols or system? The tool simply provides a means for you to focus, to open to the truth being revealed through the metaphor. If you are overidentified and attached to your tools – books, crystals, symbols, systems and so on – you may believe the power is outside yourself. Open to the clarity of your mystical nature. You are the tool through which Spirit speaks. You are the open vessel in which the light can play.

White Wind is your Compliment – something that comes naturally to you.

White Wind is the galactic wind, the catalyzing current, the Spirit that moves through all things. It is the divine breath that gives life to all creation, the unseen essence of solar energy. White Wind is the breath of inspiration, the fertilizing force of the wind. Its essence is the movement of Spirit as it penetrates into form to enliven, purify and inspire.

Receive the gift of White Wind by simply taking a conscious breath. Amidst the seeming complexity, beathe consciously. Allow your life to be more like the wind, free-flowing and open to Spirit.

White Wind represents spontaneity and simplicity. As you experience the truth of the present moment, White Wind leaves you free to move on to the next moment without the baggage of desire, regret or expectation. White Wind is the simple knowledge that invisible forces are always moving in your life, guiding and inspiring.

White Wind also embodies the concept of presence. Presence is an expression of beingness, a creator of intimacy. It has to do with being wise in your simplicity. From simple beingness, your true identity emerges. Presence is being open, aware, and in the now. Presence is ‘being there’ for whatever is.

Think back to a time when someone looked deeply into your eyes, acknowledging your beingness with their full presence. Remember how wonderful and intimate that felt. When you wnat to be intimate with someone, become equally open, aware, and present. When you bring your awareness into the present moment, everything else falls away. When you are fully present, your mind is not preparing responses to what it is hearing while you’re listening and feeling. Drop your evaluating and reactive nature. Trust that your heart will have the appropriate response when the time comes. Allow your mind to be quietly responsive, like a pool of water, natural in its unconditional acceptance of the moment.

Presence is simple. It is like being caught in the moment by the beauty of nature. Presence is your natural state of being. When you are present, your heart feels open, charged, full. When you are present, whether alone or with another, you are loose and relaxed. Time may seem to slow down. You can expand your awareness with ease, allowing yourself to truly see and be seen. You let your feelings speak through your eyes, and the ‘feeling channel’ in you breathes freely, without expectation or judgement.

Another gift offered through White Wind is the integration of polarities within you. Polarity is the loom on which reality is strung, the magnetic dance of universal forces playing in grand cooperation. But polarity is also an important alchemical process used in the transmutation of form and matter. We are not poised in a time when duality is transforming into unity. The polarities held in relationships, our male and female aspects – even the manifestation of karma – are all changing. We are moving into a time when the polar aspectrs of all things are coming together in truth. You are the creative field for the integration of the larger pattern of duality. The potential in all relationships is moving toward trust, openness, and unconditional acceptance.

The Maya had a special relationship to Venus because of its “unified polarity,” seen in the ability to transform itself from the morning star to the evening star. As we unite our polarities (which can be seen as our male and female aspects), we mirror the divine feminine and masculine aspects that are presently uniting in order to birth the consciousness of the divine child within us. This unification is a state of wholeness that frees and enhances, permeating our beings on all levels.

Getting in touch with your male and female aspects and how you perceive them is an integral part of the alchemical process that brings them harmony. You can begin the process of integrating polarities through an increased understanding of the awareness in both sides of your body. The right side generally represents the male, the left side, the female. In meditation, observe the qualities of each side. Bring out their issues, fears, strengths, and potentials. Feel them. Move with them. Talk to them. Create and draw images. Make sounds. Write about them. Explore their relationships. Then, taking as much time as you need, allow them to flow together, unified in solar androgyny. Freeing past perceptions, claim harmony, healing, and love, and bring that new sense of unity into the present moment.

Your Tone is Tone 1 – Magnetic

Unconditional love, the one heart, indivisible essence, core vibration, new beginnings, chalice of the infinite, All That Is.

One is the ray of unity with self and Source. Call forth the resonance of your true vibration. Feel the pulse of this ecstatic frequency of the One. You are being offered profound awakenings and the exquisite radiance of unconditional love. This is a time of new beginnings in your life. Be active in your individual expression, committed to the growth of your Essence Self.

You contain the paradox of the “separate” self and unity with the One. You are simultaneously the primal point of beginning and the crowing culmination. You are the initiator. You are the one who opens the way. You may feel alone or separated from Source. If so, stand in the unity of your Essence Self and focus on the reality of the one heart. You are the wisdom you seek!


These excerpts were taken from the book, “The Mayan Oracle – Return Path to the Stars” by Ariel Spilsbury & Michael Bryner – Click here to email Ariel and purchase a signed copy!


The Articles of Faith of The Church of Jesus Christ of Latter-day Saints
Chapter 1

1 We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost.

2 We believe that men will be punished for their own sins, and not for Adam’s transgression.

3 We believe that through the Atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel.

4 We believe that the first principles and ordinances of the Gospel are: first, Faith in the Lord Jesus Christ; second, Repentance; third, Baptism by immersion for the remission of sins; fourth, Laying on of hands for the gift of the Holy Ghost.

5 We believe that a man must be called of God, by prophecy, and by the laying on of hands by those who are in authority, to preach the Gospel and administer in the ordinances thereof.

6 We believe in the same organization that existed in the Primitive Church, namely, apostles, prophets, pastors, teachers, evangelists, and so forth.

7 We believe in the gift of tongues, prophecy, revelation, visions, healing, interpretation of tongues, and so forth.

8 We believe the Bible to be the word of God as far as it is translated correctly; we also believe the Book of Mormon to be the word of God.

9 We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God.

10 We believe in the literal gathering of Israel and in the restoration of the Ten Tribes; that Zion (the New Jerusalem) will be built upon the American continent; that Christ will reign personally upon the earth; and, that the earth will be renewed and receive its paradisiacal glory.

11 We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where, or what they may.

12 We believe in being subject to kings, presidents, rulers, and magistrates, in obeying, honoring, and sustaining the law.

13 We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men; indeed, we may say that we follow the admonition of Paul—We believe all things, we hope all things, we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely, or of good report or praiseworthy, we seek after these things.

Joseph Smith.

Section 9
Revelation given through Joseph Smith the Prophet to Oliver Cowdery, at Harmony, Pennsylvania, April 1829. Oliver is admonished to be patient and is urged to be content to write, for the time being, at the dictation of the translator, rather than to attempt to translate.

1–6, Other ancient records are yet to be translated; 7–14, The Book of Mormon is translated by study and by spiritual confirmation.

1 Behold, I say unto you, my son, that because you did not translate according to that which you desired of me, and did commence again to write for my servant, Joseph Smith, Jun., even so I would that ye should continue until you have finished this record, which I have entrusted unto him.

2 And then, behold, other records have I, that I will give unto you power that you may assist to translate.

3 Be patient, my son, for it is wisdom in me, and it is not expedient that you should translate at this present time.

4 Behold, the work which you are called to do is to write for my servant Joseph.

5 And, behold, it is because that you did not continue as you commenced, when you began to translate, that I have taken away this privilege from you.

6 Do not murmur, my son, for it is wisdom in me that I have dealt with you after this manner.

7 Behold, you have not understood; you have supposed that I would give it unto you, when you took no thought save it was to ask me.

8 But, behold, I say unto you, that you must study it out in your mind; then you must ask me if it be right, and if it is right I will cause that your bosom shall burn within you; therefore, you shall feel that it is right.

9 But if it be not right you shall have no such feelings, but you shall have a stupor of thought that shall cause you to forget the thing which is wrong; therefore, you cannot write that which is sacred save it be given you from me.

10 Now, if you had known this you could have translated; nevertheless, it is not expedient that you should translate now.

11 Behold, it was expedient when you commenced; but you feared, and the time is past, and it is not expedient now;

12 For, do you not behold that I have given unto my servant Joseph sufficient strength, whereby it is made up? And neither of you have I condemned.

13 Do this thing which I have commanded you, and you shall prosper. Be faithful, and yield to no temptation.

14 Stand fast in the work wherewith I have called you, and a hair of your head shall not be lost, and you shall be lifted up at the last day. Amen.



BOOK OF ALMA Chapter 9

Alma commands the people of Ammonihah to repent—The Lord will be merciful to the Lamanites in the last days—If the Nephites forsake the light, they will be destroyed by the Lamanites—The Son of God will come soon—He will redeem those who repent, are baptized, and have faith in His name. About 82 B.C.

1 And again, I, Alma, having been commanded of God that I should take Amulek and go forth and preach again unto this people, or the people who were in the city of Ammonihah, it came to pass as I began to preach unto them, they began to contend with me, saying:

2 Who art thou? Suppose ye that we shall believe the testimony of one man, although he should preach unto us that the earth should pass away?

3 Now they understood not the words which they spake; for they knew not that the earth should pass away.

4 And they said also: We will not believe thy words if thou shouldst prophesy that this great city should be destroyed in one day.

5 Now they knew not that God could do such marvelous works, for they were a hard-hearted and a stiffnecked people.

6 And they said: Who is God, that sendeth no more authority than one man among this people, to declare unto them the truth of such great and marvelous things?

7 And they stood forth to lay their hands on me; but behold, they did not. And I stood with boldness to declare unto them, yea, I did boldly testify unto them, saying:

8 Behold, O ye wicked and perverse generation, how have ye forgotten the tradition of your fathers; yea, how soon ye have forgotten the commandments of God.

9 Do ye not remember that our father, Lehi, was brought out of Jerusalem by the hand of God? Do ye not remember that they were all led by him through the wilderness?

10 And have ye forgotten so soon how many times he delivered our fathers out of the hands of their enemies, and preserved them from being destroyed, even by the hands of their own brethren?

11 Yea, and if it had not been for his matchless power, and his mercy, and his long-suffering towards us, we should unavoidably have been cut off from the face of the earth long before this period of time, and perhaps been consigned to a state of endless misery and woe.

12 Behold, now I say unto you that he commandeth you to repent; and except ye repent, ye can in nowise inherit the kingdom of God. But behold, this is not all—he has commanded you to repent, or he will utterly destroy you from off the face of the earth; yea, he will visit you in his anger, and in his fierce anger he will not turn away.

13 Behold, do ye not remember the words which he spake unto Lehi, saying that: Inasmuch as ye shall keep my commandments, ye shall prosper in the land? And again it is said that: Inasmuch as ye will not keep my commandments ye shall be cut off from the presence of the Lord.

14 Now I would that ye should remember, that inasmuch as the Lamanites have not kept the commandments of God, they have been cut off from the presence of the Lord. Now we see that the word of the Lord has been verified in this thing, and the Lamanites have been cut off from his presence, from the beginning of their transgressions in the land.

15 Nevertheless I say unto you, that it shall be more tolerable for them in the day of judgment than for you, if ye remain in your sins, yea, and even more tolerable for them in this life than for you, except ye repent.

16 For there are many promises which are extended to the Lamanites; for it is because of the traditions of their fathers that caused them to remain in their state of ignorance; therefore the Lord will be merciful unto them and prolong their existence in the land.

17 And at some period of time they will be brought to believe in his word, and to know of the incorrectness of the traditions of their fathers; and many of them will be saved, for the Lord will be merciful unto all who call on his name.

18 But behold, I say unto you that if ye persist in your wickedness that your days shall not be prolonged in the land, for the Lamanites shall be sent upon you; and if ye repent not they shall come in a time when you know not, and ye shall be visited with utter destruction; and it shall be according to the fierce anger of the Lord.

19 For he will not suffer you that ye shall live in your iniquities, to destroy his people. I say unto you, Nay; he would rather suffer that the Lamanites might destroy all his people who are called the people of Nephi, if it were possible that they could fall into sins and transgressions, after having had so much light and so much knowledge given unto them of the Lord their God;

20 Yea, after having been such a highly favored people of the Lord; yea, after having been favored above every other nation, kindred, tongue, or people; after having had all things made known unto them, according to their desires, and their faith, and prayers, of that which has been, and which is, and which is to come;

21 Having been visited by the Spirit of God; having conversed with angels, and having been spoken unto by the voice of the Lord; and having the spirit of prophecy, and the spirit of revelation, and also many gifts, the gift of speaking with tongues, and the gift of preaching, and the gift of the Holy Ghost, and the gift of translation;

22 Yea, and after having been delivered of God out of the land of Jerusalem, by the hand of the Lord; having been saved from famine, and from sickness, and all manner of diseases of every kind; and they having waxed strong in battle, that they might not be destroyed; having been brought out of bondage time after time, and having been kept and preserved until now; and they have been prospered until they are rich in all manner of things—

23 And now behold I say unto you, that if this people, who have received so many blessings from the hand of the Lord, should transgress contrary to the light and knowledge which they do have, I say unto you that if this be the case, that if they should fall into transgression, it would be far more tolerable for the Lamanites than for them.

24 For behold, the promises of the Lord are extended to the Lamanites, but they are not unto you if ye transgress; for has not the Lord expressly promised and firmly decreed, that if ye will rebel against him that ye shall utterly be destroyed from off the face of the earth?

25 And now for this cause, that ye may not be destroyed, the Lord has sent his angel to visit many of his people, declaring unto them that they must go forth and cry mightily unto this people, saying: Repent ye, for the kingdom of heaven is nigh at hand;

26 And not many days hence the Son of God shall come in his glory; and his glory shall be the glory of the Only Begotten of the Father, full of grace, equity, and truth, full of patience, mercy, and long-suffering, quick to hear the cries of his people and to answer their prayers.

27 And behold, he cometh to redeem those who will be baptized unto repentance, through faith on his name.

28 Therefore, prepare ye the way of the Lord, for the time is at hand that all men shall reap a reward of their works, according to that which they have been—if they have been righteous they shall reap the salvation of their souls, according to the power and deliverance of Jesus Christ; and if they have been evil they shall reap the damnation of their souls, according to the power and captivation of the devil.

29 Now behold, this is the voice of the angel, crying unto the people.

30 And now, my beloved brethren, for ye are my brethren, and ye ought to be beloved, and ye ought to bring forth works which are meet for repentance, seeing that your hearts have been grossly hardened against the word of God, and seeing that ye are a lost and a fallen people.

31 Now it came to pass that when I, Alma, had spoken these words, behold, the people were wroth with me because I said unto them that they were a hard-hearted and a stiffnecked people.

32 And also because I said unto them that they were a lost and a fallen people they were angry with me, and sought to lay their hands upon me, that they might cast me into prison.

33 But it came to pass that the Lord did not suffer them that they should take me at that time and cast me into prison.

34 And it came to pass that Amulek went and stood forth, and began to preach unto them also. And now the words of Amulek are not all written, nevertheless a part of his words are written in this book.

book of omni verse Now I, Chemish, write what few things I write, in the same book with my brother; for behold, I saw the last which he wrote, that he wrote it with his own hand; and he wrote it in the day that he delivered them unto me. And after this manner we keep the records, for it is according to the commandments of our fathers. And I make an end.







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