Skip to content


27 December 2014

DJ Bad Boy Bill
Behind The Decks Radio Show – Episode 15
Posted on Feb 4, 2013

14107 plays14,107 360 likes360
Behind The Decks Radio Show 15

1. Brainfreeze – Lazy Rich
2. Shake & Bake – Bones & Nom De Strip
3. Get What You Give – Alex Kenji, Manuel De La Mare, Jamie Lee Wilson
***The Funk Phenomenon (Acapella) – Armand Van Helden
4. Momentum (Michael Calfan Remix) – Regi, Dimitri Vegas & Like Mike
5. Nasty Girl feat. Born I Music (Sonny Wharton Remix) – Sabb, Zenbi &
Born I Music
6. I Could Be the One (Instrumental Mix) – Nicky Romero & Avicii
***Back & Forth (Acapella) – Fedde Le Grand feat. Mr. V
7. Stellar – Daddy’s Groove
8. Strong feat. Miella (Dannic Remix) – Kid Massive, Alex Sayz & Miella
9. Hurricane – Daddy’s Groove
***The Night Out (Acapella) – Martin Solveig
10. Spank! – UMEK
11. Rift – Dirty South & Michael Brun
***Headlock (Acapella) – Bad Boy Bill feat. Johanna Phraze
12. My House – Umek & Mike Vale
13. Bless Di Nation (Clockwork Remix) – Congorock & Stereo Massive
feat Sean Paul
14. Been A Long Time (Federico Scavo Remix) – DJ Falk
15. Taito – Mord Fustang
16. Satisfaction (Inphinity’s Traphouse edit) – Benny Benassi
17. Ah Yeah! – Will Sparks
18. This Is The Night (Tony Arzadon Rmx) – @SteveSmooth , Torio &
Sephano feat. Jenny G
19. Monkey Land (Paul Anthony & ZXX Remix) – Alexander Technique &
Santi V feat Bear Who?
20. Hey! – Showtek & Bassjackers
***Wanna Freak You (Acapella)
21. Music Bitch – MickMag & JustBob
***I Want Out (I Can’t Believe) (Acapella) – Harry ‘Choo Choo’ Romero
22. #MSND – Tommy Lee & Aero
23. Rock With Me (Rework) – Rene Amesz
24. Head Up – Arno Cost
25. Flashbang – Jewelz & Scott Sparks
***Spectrum (Acapella) – Zedd feat. Matthew Koma
26. Clobber – Dannic
***Sparks (Acapella) – Fedde le Grand & Nicky Romero feat. Matthew Koma
27. Joyenergizer – Sander Van Doorn
28. Beat My Drum – Disfunktion
***The Dominatrix Sleeps Tonight (Acapella) – Dominatrix
29. Clarity (Warkids Remix) – Zedd feat. Foxes

Big RoomBad Boy BillBTDBehind The DecksDJMixLazy RichAlex KenjiNicky RomeroAviciiFedde Le GrandDaddy’s GrooveDannicUMEKMartin SolveigDirty SouthCongorockFederico ScavoMord FustangBenny BenassiTony ArzadonBassjackersRadioShowElectroProgressiveBig RoomHouseSteve SmoothMatthew Koma
Posted by

View profile
DJ Bad Boy Bill Pro Unlimited
19432 followers19,432 85 tracks85

Hot Mix 15 – Playlist

1. Intro – Bad Boy Bill
2. Can You Feel It – Elevation
3. Mayday Anthem – Westbam
4. Toccata – Cardinia
5. Cosmotrash – Trashman
6. Armani Trax Part Two + Formula 4 – Robert Armani / Formic Trance
7. Tone Exploitation – The Nighttripper
8. E-Shopping + Elevator Up & Down – MDMA / Interactive
9. Nana – N.U.K.E.
10. Magic Feet (Remix) – Mike Dunn
11. Looped – Private Productions
12. TA TA TA – Happy ’92
13. That M.F. Hyped – Groove Source
14. Hole In One – X-Paradise
15. Hocus Pocus – Vicious Delicious
16. F**k You Up – Overdog
17. Pick ’em Up – D.J. Damager
18. VNE – Force Mass Motion
19. Boing – Fox
20. Huga Chaka – Tribal Force
21. Criminal Mind – TNT
22. Speed – Alpha Team
23. Intro – Bad Boy Bill
24. It’s Gonna Be A Lovely Day – Soul System
25. If You Believe – Chantay Savage
26. Show Me Love – Robin S.
27. I’m Gonna Get You – Bizarre Inc.
28. Unique – Danube Dance
29. Yolanda – Reality
30. Just A Dream – 4th Measure Men
31 Funky Piano – Groove Source
32 Push The Feeling On – Nightcrawlers
33 Took My Love – Bizarre Inc.
34 Zig Zag – D.J. Fiasco
35. Percolator – Cajmere
36. Altered States – Ron Trent
37. Pot Of Gold – Chestnut
38. Voices – KC Flight
39. Wave 128 – Digital Boy
40. Brighter Days – Cajmere feat. Dajae
41. Conflict – Cajmere
42. Phantasm – Tones Energy
43. Can You Feel It (Remix) – CLS
44. Understand This Groove – Sound Factory
45. New York-London-Paris-Chicago – Soup
46. Just A Memory – Endangered Species


<< Saturday December 27, 2014 >>

<< Kin: 163 >>

Tone: 7 Resonant
Inspire * Attunement * Channel

Tribe: 3 Night
Dream * Intuition * Abundance

Affirmation for: Blue Resonant Night
I Channel in order to Dream
I Inspire Intuition
I seal the input of abundance
With the Resonant tone of Attunement
I am guided by the power of Vision

Blue Resonant Night Reading – Hide
Blue Night is your Conscious Self – who you are and who you are becoming. Blue night is the dark mystery within, the journey into self, that place to which you can always retreat to garner the gifts of your process subjectively. You are being asked to enter into and explore your process subjectively. Blue Night is the immense field of potential found in the depths of human emotion and feeling. The touch of Blue Night is like the moment you crawl into bed and feel yourself surrounded by warmth, darkness and peace.

Blue Night’s abyss holds the potent evolutionary playing field of all possibility. Here, as in the aboriginal dreamtime, there are no distinctions between then and now, real or imagined, dream or dreamer. In this expanded field, all things are not only possible but are constantly in the process of creation. In the framework of dreamtime, limiting constructs of “ordinary reality” such as time, space, and linear causality are freed into an expanded system, with unlimited access to ALL realities.

Dreamtime holds powerful opportunities. It is a field where potential, past, and future are held in the same matrix as the present moment. If such a construct is foreign to you, stretch your mind and entertain the possibility that you could help to dream a different reality into being. Enter into the mystery where reality is actually created.

In becoming a conscious dreamer, you can assist in literally creating a new reality for yourself, as well as constributing to the larger dream that is emerging. By focusing on this creation, your thoughts and intentions are projected at superluminal speeds across the crystal grid network that encompasses universes. This energetic field seeds, supports, and empowers the creation of an unfolding reality.

At a certain point, when a critical threshold of energy has been focused on a clear intent such as world peace, the underlying constructs of reality shift and a new reality begins filtering into human experience. Make no mistake: great change is seeded by conscious dreamers who understand and know that they are co-creating the larger dream.

Among other things, the dreamfield will bring to the surface your psychological polarities and core issues. These are the belief constructs you learn from society and experience, such as likes and dislikes, values and attitudes. You naturally attract the situation that promises integration, but through conditioning and habitual behaviour, you may choose to compensate, staying in a fixed pattern to protect your position. This choice will create only momentary relief, because the issues will keep being drawn back to be integrated. Thus, you may often find whatever is blocked or hidden manifesting into your consciousness through a dream, a body symptom, or a relationship. Often you may resist the new and the unknown. You may avoid going over your “growth edge”, because it may be asking for a shift in your underlying belief structures. Yet profound growth is possible through working with this charged material. Through following it into the darkness, you bring into the dreamfield the light that will carry you to wholeness and fulfillment.

In working with the growth edge in your dreamfield, often it is important to catalyze enough energy to free the stuckness and fixed patterns. By following or amplifying the feeling, your increased awareness will lead to the root of the issue thas has been separated from consciousness. Hidden within the unused channels of your perception are clues to the mystery that will integrate and release the restrictive pattern.

A meditation for Blue Night is, “I am the darkness that is the light and the stillness that is the dancing.” This meditation perfectly describes the paradoxical energy of Blue Night, the place of darkness from which all light emanates, the no-form abyss that contains all possibility. In finding this still point of Blue Night, you can access any expression of the light. The energy of Blue Night simply asks you to be still, to allow that expression to take shape from the darkness. From the darkness of Blue Night emerges the Essence Self. Sit in stillness, embracing the journey of insight and integration.

The colour of Blue Night is black, which represents the womb of the larger self, the receptive condition necessary to receive the light fully. Black is also an access route to the wisdom of the unconscious, the mystery of the abyss where you can tap into the collective dreamfield for insight and creative ideas. Blue Night also includes the shades of gray, symbolic of the merging of light with the darkness. If you wish to work with the energy of Blue Night, visualize black.

Blue Eagle is your Higher Self & Guide.Blue Eagle reminds you to step powerfully into your commitment as a planetary server! Your assignment includes whatever furthers your personal evolution and the evolution of global mind. You are an awakener, a transformer, an empowered gloal visionary. In your vision, you have compassion for others, and your decisions are made in the light of global consciousness. Ask yourself how you might experience compassion toward self, the Earth, and others. Be guided towards types of work, relationships, places to live, and projects that will benefit the Earth and her creatures. Allow your spirit to expand. Soar on your spreading wings and planetary perspective. Affirm: “Through your, Gaia, I am also transformed! I am awakening as the return of divine love and light. We are all one. Gaia, as you awaken, I heal myself. As I awaken, you are healed, and together our petals open ecstatically to the new Sun of Flowers.”

It is up to each one of us to hold a positive vision and affirmation, for the means by which this miracle will occur is through changes in the one affecting the greater whole.

Imagine the profound impact your loving thoughts have on planetary mind. You do make a difference! As you connect individually with the larger crystal grid network, your power is multiplied exponentially. This galactic grid is also known as the Mayan cobweb.

The greatest gift you can offer to the planet is to simply be the love. Believe in yourself and your dreams and visions! Remember your special gifts, your path of service on Earth, your promise to serve the light. Everything you are connects to the greater whole. You are starseeded! You have the vision of the eagle. Believe in your dreams. You are the hope and the vision revealed.

White Mirror is your Subconscious Self and Hidden Helper.White Mirror represents the Hall of Mirrors, where you can face your own reflection and see the truth about yourself. As a mirror, White Mirror merely reflects what is, whether truth, beauty or illusion. Here you can face unfinished business, the dissonance of difficulties, or charged issues that would keep you from the full expression of your Divinity. Become aware of any illusions or distortions within yourself; your clarity of perception will transform them. Take a moment to see yourself as you actually are, shadow and all, freed from the maze of mental illusion.

Sometimes you may find yourself reacting rather than freely responding to a situation or person. If you have charged reactions such as frustration, anger, fear, judgement or jealousy, look at how you might be projecting these issues onto someone else. The world is the mirror for you to truly see. Any strong reaction to a person or event signals an issue to work on in yourself. Be willing to examine and utilize what you see in your mirrors, in order to transform dysfunctional belief systems, negative thoughtforms, and fixed patterns.

In the Hall of Mirrors there is no good or bad, no right or wrong – there is only the reflection of what is. As you learn to see yourself, you begin to see your emotional reactions as signs indicating where to focus your awareness for growth.

On this quest, come prepared to face White Mirror’s sword of truth and purification. The wisdom of this sword penetrates, exposes, and ultimately heals your illusions. Discrimination is tempered with love cleanly cuts away everything that does not serve your evolution. To the Maya, White Mirror is the flint that hones your sword.

The greatest gift of the sword is the power of forgiveness. A profound freedom emerges from forgiveness, the releasing of the illusion of cause and effect. Use the great gifts offered in this blad of truth and light to forgive and release anything you may judge or see as imperfect.

You are already an Enlightened Being!The colour for White Mirror is reflective silver. Silver symbolizes the lunar intelligence of intuition and receptiveness, the mirrored illusions of duality and multiplicity. In the larger pattern, all thigns are reflections of the greater reality. Silver offers a glimpse of the Great Mystery, the reflection of things as they really are. To access the qualities and teachings of White Mirror, utilize silver.

White Mirror’s are able to clearly reflect others back to themselves once their own mirror is clear.

Red Skywalker 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 Red Skywalker is the tendency to hold onto the limited reference points of your beliefs, patterns, and identities. Your reality is maintained by these beliefs, which may be viewed as set reference points. When your reference points change, so does your reality. As you explore unfamiliar territory, your points of reference become open and fluid. This can be perceived either as frightening or exciting. Experiencing fluid reference points can feel like floating weightless in space. However, you also feel delight as you discover the depth of your changed perspective, knowing that you have been touched by the Divine.In the shadow of Red Skywalker, you may also feel anxious, uncomfortable, or fearful of moving into the unknown. You may have issues of looking at the shadow of self. The word courage in French means being ‘at heart.’ Find the courage to move through what seems difficult or uncomfortable. Take heart, skywalker! Red Skywalker offers a loving hand to lead you into the unknown. Being anchored in a secure sense of self and Source creates a lifeline for the journey.Another shadow of Red Skywalker may be the desire to withdraw from the world. Once you have been deeply touched by the light, you may yearn for the experience again. You may feel difficulty coping with the “abrasive edges” of daily life created by old perceptions. Do you feel like a hermit? Perhaps you find yourself spending much of your time in isolation, withdrawing into meditative, intellectual, artistic, or fantasy pursuits. If so, look deeply at your hidden needs, the root source underlying your issues or reactions.Learn to create a balance between solitude and service. Discover and satisfy your true spiritual desires, and create joy in your everyday work and play. Help to bring the light of heaven into the world. If you feel discouraged, draw even more light into yourself. An angelic messenger offers you unconditional strength, love, and courage. If you feel isolated, walk into service, sharing the compassion of your light and love.The transformation offered in this shadow has to do with balance. Take time in solitude for your own inner work and spiritual nurturance, and fulfill the commitment to outer work and service. Create a balance between being in the world and being a skywalker.

Yellow Warrior is your Compliment – something that comes naturally to you. Yellow Warrior, the galactic guide, is a mystic ferryman on the return path to the stars; allow Yellow Warrior’s staff to ferry you to the spiraling vortex of cosmic consciousness. Yellow Warrior is the grace of the descent of the dove. Embody the mystic gift of trust in direct guidance. Through trust, you journey to the place of ‘no time’ and limitless light. There you will undergo the transformations to embody solar heart and mind.

Yellow Warrior is a conduit for cosmic communication, offering access to the universal web of consciousness. This is the web of the Mayan mystic spider that weaves intergalactic threads, the conduit of interconnected consciousness. Yellow Warrior is the spider in the web, the grid connection for divine communication. Receive these ripples of knowing from Yellow Warrior’s web through the central axis in your spine, your staff. Accept this gift of knowing in grace, as you would receive the morning light by turning your face to the Sun. Grace is an unexpected touch, a blessing given in love, a natural gift from the universe. Use the power of love like an electrical current to serve the light. Open fully to feel and receive it!The number for Yellow Warrior is sixteen, the number of unity with the cosmic foundation of resonant evolution. As you embody the ferryman’s staff, you become anchored in your connection to cosmic consciousness. Holding within you the foundational steps of the trinity, you carry the “Christed one” into the world. As a living mystic, you are the conduit of the spiraling galaxies that creates a union with cosmic consciousness. Sixteen may also be seen as the beginning of another octave – a higher octave characterized by organic balance and the new Earth under your feet.

Yellow Warrior’s colours are indigo and gold, combining the limitlessness of the night sky with the freedom of the daytime Sun. If you desire to access grace and trust, focus on these colours.

Your Tone is Tone 7 – ResonantMystical alignment, self-acceptance, technician of the sacred, direct connection with the Source.

Seven is the ray of Mystical Power, the foundation of the individual slef freed within the two points of polarity. Your soul calls forth your ability to decode the hidden mysteries. Claim your mystical wisdom by acknowledging your personal relationshp to the Source. Catalyze the mystical force of your seven chakras to propel you to the region of divine illumination.

The consciousness of seven puts theory to the test, asking for practical application of your mystical power. As a technician of the sacred, you integrate the polarity of worlds into an operant foundation. You wear the seven-pointed star, symbol of the master artisan. Combine your feelings and intellect to transmute matter into mystical consciousness. Standing in simple self-acceptance, craft a light body from the column of light in your spine. Open your lotus to the world. You are the gift. Accept yourself unconditionally. Freed from the need for outside confirmation, stand open to your full mystical power. Align with the spinning mystery of the seven: seven chakras, seven planets, seven rays, seven steps of the pyramid – the seven stages of consciousness conjoined.

The above reading is an excerpt 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!—->

Blue Resonant Night Reading – Hide

kin 163 is in the Castle 4- Yellow Southern – Castle of Giving

13-Moon Natural Time Calendar
Organize – Balance – Equality
Sat Dec 27, 2014
Guided by Vision
KIN 163
First Quarter 32.3%

Book of the Transcendence • Cosmic History Chronicles • Volume VI
chapter 5
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.
Chapter 5 • Synchrogalactic Yoga II: the Practices
Day One: DALI
Level 1: Meditating the Sahasrara (Crown) 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 crown or Sahasrara chakra. Make it as clear and pristine as
possible, glistening and sparkling with vibrant energy. When it is pure and translucent, floating
just above the top of your head, allow it to dissolve and transform itself into a thousand-petalled
violet lotus.
Concentrate on this area inside of your crown chakra. This is the doorway to cosmic consciousness.
This center contains the dormant capacity for total enlightenment. Yogic scriptures say that the
Sahasrara chakra is the seat of the self-luminous soul or chitta, the essence of mind.
This chakra is governed by the feminine principle or Shakti Goddess Maha Shakti (Union). When this
center is finally awakened the activities of the mind cease and merge into the light of illumination.
This is the source of cosmic enlightenment.
Feel the textures of light/heat, warmth and nurturance balancing your pineal gland and cerebral
cortex, bringing all of your chakras into harmony. Your entire glandular system is pacified and bathed
in the warmth of this divine light. In this chakra lies our capacity to tune into and even take on
different qualities or stages of being. This is the place used by mediums to channel information.
By awakening our crown chakra we become clear light oracles of planetary divination; to divine is
to know directly by mind.
Sahasrara affirmation: May the pure light universe infuse our soul’s journey, that the planetary noosphere
may become the crown of pure radiance!
Book of the Transcendence • Cosmic History Chronicles • Volume VI
Level 2: Activating Radial Plasma: Dali
Breathe deeply through your nostrils and allow your awareness to flow up your nose and into your
crown chakra. Bring your awareness to the inner Dali plasma at the center of the chakra. Visualize
the yellow symbol radiating healing charges of heat.
Repeat the following while focusing on your crown chakra: “My father is intrinsic awareness, I feel
the heat.” Feel this heat power ignite at your crown chakra, blazing as your innate self-existing
awareness free from conceptualization.
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 Dali plasma and feel the heat of intrinsic awareness
emanating out of your crown chakra. Now cover your right nostril with your right thumb and repeat,
focusing all of your attention to your crown chakra, Dali plasma. Feel this heat move from your crown
chakra down your spinal column and into your limbs, permeating your entire being. Your crown
chakra is flooded with radiant warmth that connects you to the realm of cosmic consciousness. Give
yourself to the process as if nothing else mattered.
Dali is the first state of the three-part primary sensory quantum. A sensory quantum is
the first stage building block of sensory experience.
Level 3: Engaging the First Mental Sphere (Preconscious)
Profound samadhi activates first mental sphere.
Visualize the first mental sphere (preconscious) in the brain, located in and covering the right rear
lobe and cerebellum. This sphere is the resonant chamber of the physical body and governs the right
rear lobe of the brain.
By means of the preconscious, the evolutive activity of the third- and fourth-dimensional beings are
programmed. This sphere corresponds to the first time dimension: Cosmic creation. It is activated
Chapter 5 • Synchrogalactic Yoga II: the Practices
by profound samadhi which penetrates to the deepest layers of the preconscious. This is the sphere
where the primal codes of cosmic creation are situated.
Cosmic creation refers to mastery of the cosmic forces. This comes about through the self-creation of
the energy of space. Here, we are no longer the victim of conditioned reality, thoughts and patterns.
We have freed ourselves from the claims of the false self. Here we are creating ourselves and reality
anew by embodying the five virtues: Remembrance, discipline, exertion, patience and compassion.
To experience and activate this mental sphere exert in natural mind meditation expanding the
duration of the GAP—the space between thoughts.
Natural Mind Meditation
Sit still, with spine erect. Keep eyes slightly open looking toward the floor. Feel your intrinsic dignity in this
posture. In this position, watch your breath. Breathe normally. As you become aware of your thoughts just label
them “thinking”, and as you exhale, dissolve the thoughts. It matters not the nature or content of the thoughts,
just dissolve them. At that very moment, just as the thought dissolves, lies the GAP between thoughts. It is this
GAP that you want to become familiar with and cultivate. It is the seed of natural mind and the key to your true,
authentic self. Practice this each day and note the subtle shifts in your perceptions and attitudes.
Level 4: Opening the First Heptad Gate (108)
We begin this practice by introducing the seven solar mantras that open the seven
solar gates (see previous chapter). For this chakra, the mantra is OM.
First visualize the violet thousand-petaled lotus Sahasrara chakra with the yellow Dali plasma
superimposed over it at your crown. Hold this visualization and feel the two intermingle as you chant
the sacred letter OM as long as your breath can sustain it (Patanjali says that OM is the word that
manifests God). OM is the universal symbol for primordial sound vibration.
Locate Heptad Gate 108 and the Alpha-Alpha symbol on the 441 holomind perceiver. Its matrix
location is V11:H2, second circuit, 7th time dimension: vertical time cosmic command descending.
Now locate it in your body at the base of your skull (see graphic at the end of this chapter).
Visualize the Alpha-Alpha hyperplasma above the yellow Dali in your crown chakra. Take the
Alpha-Alpha into the first mental sphere in the first time dimension (cosmic creation) where it
Book of the Transcendence • Cosmic History Chronicles • Volume VI
activates the preconscious mind as profound samadhi. Here is the intergalactic channel (BMU
341) through which the Alpha-Alpha hyperplasma is secreted into the brain.
From the first mental sphere, mentally direct the Alpha-Alpha hyperplasma to the crown chakra
and impress it above the Dali seal. Hold this with four alternate nostril breaths (four times in and out
through each nostril), followed by one deep breath through both nostrils.
Descend down the central column (spine), secreting this red electric Alpha-Alpha 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 profound
samadhi spreading throughout your entire nervous system.
Spectral, electric red Alpha-Alpha vibrates subtle activating force into all etheric fibers. Ascend
back up central channel and leave Dali at the crown chakra. Return your consciousness to the first
mental sphere, then close and seal the Heptad Gate at the base of your skull. Relax and breathe
slowly and deeply at least 13 times.
Harmonic UR rune 84: Galactic Life Whole Becomes Medium of Transmission.
For additional practice: Locate Heptad Gate 108 on the Hunab Ku 21. Note that it corresponds to
the Primal Force, Ancient of Days, Galactatron, Queen of the Throne; G/K Neptune, Bode Number
300. Study the connections (see graphic at the end of this chapter).

Book of the Transcendence • Cosmic History Chronicles • Volume VI
CChakras 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.

==================================== WWW.LAWOFTIME.ORG — :

1) Tai Chi Silk Reeling (Chan Si Gong)

2) Tai Chi Fundamentals for Beginners

3) Easy Tai Chi for Health: A Practical Approach

4) Mini Compact Tai Chi

5) Tai Chi Shi-san-shi: 13 Essential Technique Drills

6) Tai Chi Bang: Eight-Immortal Flute

7) Tai Chi Bang for Self-Massage

8) Tai Chi Symbol Tracing Hands & Application

9) Tai Chi Warm-Up 18 Forms

10) Traditional Tai Chi Eight Immortals Cane, Routine 1

11) Simplified Tai Chi Form 24

12) Tai Chi Double Bang in Tai Chi Form 24

13) Tai Chi Application for Self-Defense in Simplified Form 24

14) Wu Style Tai Chi Short Form

15) Chen Style Tai Chi Short Form

Four-Season Tai Chi II – Summer This is part of a series of Tai Chi forms following the change of seasons for a healthy life. According to the Yellow Emperor’s Classic of Internal Medicine (Huangdi Neijing), the essence of the summer season is flourishing and growth. Therefore, Tai Chi practice should be active and release the abundance of yang energy, exercising the cardiovascular system and preparing for harvesting energy in the autumn. Chen Style Tai Chi is the favored practice among young people and martial artists. It is characterized by spiraling and coiling, occasional powerful strikes, stamping, and jumping. All of these motions from the core, driven by internal power, and will train you to develop inner strength. This short form is a combination of Master Tsao’s studies from recent years with Grandmasters Chen Zhenglei and Zhu Tiancai. He teaches in English with front and back views. Suggested 25 class hours. (Difficulty: Beginner to Intermediate Levels). DVD, (80 minutes)

Click for a free lesson (note: sample video is low quality for streaming purposes):



” O ” :
Ōama[大尼] (n.d.)
Ōbaku school[黄檗宗] (Jpn Ōbaku-shū)
Object of Devotion for Observing the Mind, The[観心本尊抄] (Jpn Kanjin-no-honzon-shō)
object of devotion of the essential teaching[本門の本尊] (Jpn hommon-no-honzon)
observation of the mind[観心] (Jpn kanjin)
ocean-imprint meditation[海印三昧] (Jpn kaiin-zammai)
Ocean of Meditation on the Buddha Sutra[観仏三昧海経] (Chin Kuan-fo-san-mei-hai-ching; Jpn Kambutsu-sammai-kai-kyō)
offering[供養] (Jpn kuyō)
Ōhara Discourse[大原問答・大原談義] (Jpn Ōhara-mondō or Ōhara-dangi)
old translations[旧訳] (Jpn kuyaku)
om[唵] (Skt; Jpn on)
Omosu Seminary[重須談所] (Jpn Omosu-dansho)
once-returner[斯陀含・一来] (Skt sakridāgāmin; Pali sakadāgāmin; Jpn shidagon or ichirai)
On Chanting the Daimoku of the Lotus Sutra[唱法華題目抄] (Jpn Shōhokke-daimoku-shō)
one Buddha vehicle[一仏乗] (Jpn ichi-butsujō)
one chapter and two halves[一品二半] (Jpn ippon-nihan)
one-eyed turtle[一眼の亀] (Jpn ichigen-no-kame)
one great reason[一大事] (Jpn ichidaiji)
One Great Secret Law[一大秘法] (Jpn ichidai-hihō)
One Hundred Records of the Great Teacher T’ien-t’ai, The[国清百録] (Chin Kuo-ch’ing-pai-lu; Jpn Kokusei-hyakuroku)
One-Hundred-Verse Treatise, The[百論] (Chin Pai-lun; Jpn Hyaku-ron)
oneness of body and mind[色心不二] (Jpn shikishin-funi)
oneness of delusion and enlightenment[迷悟不二・迷悟一体] (Jpn meigo-funi or meigo-ittai)
oneness of good and evil[善悪不二] (Jpn zen’aku-funi)
oneness of life and its environment[依正不二] (Jpn eshō-funi)
oneness of living beings and Buddhas[生仏不二・生仏一如] (Jpn shōbutsu-funi or shōbutsu-ichinyo)
oneness of the Person and the Law[人法一箇] (Jpn nimpō-ikka)
On Establishing the Correct Teaching for the Peace of the Land[立正安国論] (Jpn Risshō-ankoku-ron)
one vehicle[一乗] (Skt ekayāna; Jpn ichijō)
one vehicle teaching[一乗法] (Jpn ichijō-hō)
One Who Can Endure[能忍] (Jpn nōnin)
Ōnichi-nyo[王日女] (n.d.)
On Refuting the Five Priests[五人所破抄] (Jpn Gonin-shoha-shō)
On Repaying Debts of Gratitude[報恩抄] (Jpn Hō’on-shō)
On Taking the Essence of the Lotus Sutra[法華取要抄] (Jpn Hokke-shuyō-shō)
On the Formalities[化儀抄] (Jpn Kegi-shō)
On the Four Stages of Faith and the Five Stages of Practice[四信五品抄] (Jpn Shishin-gohon-shō)
On the Peaceful Practices of the Lotus Sutra[法華経安楽行義] (Chin Fa-hua-ching-an-lo-hsing-i; Jpn Hokekyō-anrakugyō-gi)
Opening of the Eyes, The[開目抄] (Jpn Kaimokū-sho)
opening the near and revealing the distant[開近顕遠] (Jpn kaigon-kennon)
opening the provisional and revealing the true[開権顕実] (Jpn kaigon-kenjitsu)
opening the three vehicles and revealing the one vehicle[開三顕一] (Jpn kaisan-ken’ichi)
opposite shore[彼岸] (Jpn higan)
ordinary person[凡夫] (Skt prithag-jana or bāla; Jpn bompu or bombu)
ordination platform[戒壇] (Jpn kaidan)
original Buddha[本仏] (Jpn hombutsu)
original enlightenment[本覚] (Jpn hongaku)
original vows[本願] (Skt pūrvapranidhāna; Jpn hongan)
Ornament of Mahayana Sutras, The[大乗荘厳経論] (Skt Mahāyāna-sūtrālamkāra; Chin Ta-ch’eng-chuang-yen-ching-lun; Jpn Daijō-shōgonkyō-ron)
Ōta Jōmyō[大田乗明] (1222–1283)
other shore[彼岸] (Jpn higan)
Oto[乙] (n.d.)
outflows[漏] (Skt āsrava; Jpn ro)
Outside-the-Mountain school[山外派] (Chin Shan-wai-p’ai; Jpn Sangai-ha)
Outstanding Principles of the Lotus Sutra, The[法華秀句] (Jpn Hokke-shūku)
Ōwa Debate[応和の宗論] (Jpn Ōwa-no-shūron)
ox-headed demons[牛頭] (Skt goshīrsha; Jpn gozu)
ox-head sandalwood[牛頭栴檀] (Skt goshīrsha-chandana; Jpn gozu-sendan)
How to UseTerms of UseSite MapSite Feedback
© Soka Gakkai. All Rights Reserved.



Point Eight, regarding the passage “When evil persons in ages to come / hear the Buddha preach the single vehicle, / they will be confused, will not believe or accept it, / will reject the Law and fall into the evil paths.”

The Record of the Orally Transmitted Teachings says: “In ages to come” refers to the Latter Day of the Law. “Evil persons” refers to Hōnen, Kōbō, Jikaku, Chishō, and their like. “The Buddha” refers to Nichiren and his followers. “The single vehicle” refers to Myoho-renge-kyo. Because these persons fail to have faith in this, they are bound to fall into the three evil paths.



WND-1 # 15 = 15
Reply to Hoshina Gorō Tarō

15. Reply to Hoshina Gorō Tarō: Hoshina Gorō Tarō dono gohenji (星名五郎太郎殿御返事), 1206.

AFTER Emperor Ming of the Han dynasty dreamed at night [of a golden man and dispatched emissaries to the western region],1 the two sages, Kāshyapa Mātanga and Chu Fa-lan, came to China and stood for the first time at the gates of Ch’ang-an. From that time until the reign of Emperor Hsüan-tsung of the T’ang dynasty, the Buddhist teachings of India spread throughout China. During the Liang dynasty, Buddhism was first introduced to Japan by King Syŏngmyŏng of the Korean kingdom of Paekche. This occurred during the reign of Kimmei, the thirtieth emperor of our country. Thereafter, all the sutras and treatises were circulated widely, and various Buddhist schools arose throughout Japan. How fortunate it is, then, that even though we were born in the Latter Day of the Law we are able to hear the teachings preached at Eagle Peak, and even though we live in a remote corner of the world we are able to scoop up with our hands the water of the great river of Buddhism.
A close examination, however, shows that there are distinctions to be made among the Buddha’s teachings, such as the Hinayana and the Mahayana or the provisional and true teachings, or those of the sequence of preaching. If you are confused about these distinctions, you will fall into erroneous views, and even though you may practice Buddhism, your offense will outweigh that of committing the ten evil acts or the five cardinal sins. For this reason, if you abhor the secular world and seek the Buddhist way, you should understand this standard of evaluation before anything else. Otherwise, you are destined to follow the path of the monk Shore of Suffering and other slanderers. As the Nirvana Sutra says, “If one clings to distorted views, at the time of death one will surely fall into the Avīchi hell.”
Question: How can we discern the error of distorted views? Although I am not wise enough, I am nevertheless anxious about my next life and have resolved to seek the Buddhist teachings to the best of my ability. Therefore, I wish to know this standard of evaluation by all means. Should it be that I am adhering to distorted views, I will reflect on them and turn to the correct view.
Answer: It can be neither discerned with our physical eyes nor perceived with our shallow wisdom. We should use the sutras as our eyes and give precedence to the wisdom of the Buddha. Surely, however, if this standard is made clear, people will become enraged and be filled with resentment. Let them do as they will. What matters most is that we honor the Buddha’s words. As a rule, people in the world value what is p.156distant and despise what is near, but this is the conduct of the ignorant. Even the distant should be repudiated if it is wrong, while what is near should not be discarded if it accords with the truth. Even though people may revere [their predecessors’ doctrines], if those doctrines are in error, how can we employ them today?
I am told that the scholars of the ten schools—three in southern China and seven in northern China—were so outstanding in authority and virtue that they were revered throughout the land for more than five hundred years. However, the Great Teacher T’ien-t’ai, who lived during the reigns of emperors of the Ch’en and Sui dynasties, examined their doctrines and denounced them as erroneous. Hearing of this, the people hated him intensely; but the Ch’en and Sui emperors,2 being worthy rulers, summoned T’ien-t’ai to debate with the priests of the ten schools and settle the matter. Truth and error were thereby made clear, and in consequence, the priests all revised the distorted views that their schools had upheld over a period of five hundred years and became followers of the Great Teacher T’ien-t’ai. And in our own country, the Great Teacher Kompon [Dengyō] of Mount Hiei debated with the learned scholars of Nara and Kyoto and distinguished between right and wrong in the Buddhist teachings. In every case, T’ien-t’ai and Dengyō based their arguments on the sutras.
However, the people of our time—whether clerics or lay believers, nobles or commoners—all revere persons and do not value the Law. They make their own mind their teacher and do not rely on the sutras. Consequently, they take up the provisional teachings of the Nembutsu and discard the wonderful scripture of the great vehicle, or employ the erroneous doctrines of the True Word school to slander the correct teaching of the one true vehicle. Are they not slanderers of the great vehicle? If what is written in the sutras is true, how can they escape the sufferings of hell? And those who follow their distorted teachings will also suffer the same fate.
Question: You claim that the Nembutsu and the True Word schools uphold provisional or erroneous doctrines, and that their practitioners are people of distorted views or slanderers of the Law. This seems very doubtful. The Great Teacher Kōbō was a manifestation of Vajrasattva and a bodhisattva of the third stage of development.3 The True Word doctrine is the most profound secret teaching. Moreover, the Reverend Shan-tao was an incarnation of the Thus Come One Amida, the lord of the Western Land, and the Honorable Hōnen was an incarnation of Bodhisattva Great Power. How can you call such honorable priests men of erroneous views?
Answer: Such criticism must of course not be leveled on the grounds of personal opinion; the matter must be clarified on the basis of the sutras. The statement that the True Word teaching represents the most profound of all secrets derives from the assertion that the Susiddhikara Sutra should be ranked as the king among the three True Word sutras.4 Nowhere in the sutras themselves do we read that the True Word teaching is the highest of all the Thus Come Ones’ teachings.
In Buddhism, that teaching is judged supreme that enables all people, whether good or evil, to become Buddhas. Surely anyone can grasp so reasonable a standard. By means of this principle, we can compare the various sutras and ascertain which is superior. The Lotus Sutra reveals that even the people of the two vehicles can attain enlightenment, but the True Word sutras do not. Rather, they categorically deny it. The Lotus Sutra teaches that women are capable of attaining Buddhahood, but p.157the True Word sutras make no mention of this at all. In the Lotus Sutra, it is written that evil people can attain enlightenment, but in the True Word sutras there is nothing about this. How can one say that the True Word sutras are superior to the Lotus Sutra?
Moreover, if we consider this in light of the omens occurring at the time of preaching, there were six portents that preceded the preaching of the Lotus Sutra. Among them, flowers rained down from the heavens, the earth trembled, and a ray of light emanated from the tuft of white hair between the Buddha’s eyebrows, reaching as high as the Summit of Being heaven and illuminating as deep as the Avīchi hell. Moreover, the tower of Many Treasures Buddha rose from the earth, and the Buddhas who are emanations of Shakyamuni Buddha assembled from the ten directions. In addition, the Bodhisattvas of the Earth led by Superior Practices emerged from beneath the earth, each with a retinue equal in number to the sands of sixty thousand Ganges Rivers, fifty thousand, forty thousand, thirty thousand, and so forth, down to the sands of one Ganges, one half, and so forth. When such awesome and wondrous events are considered, how can one still maintain that the True Word sutras surpass the Lotus Sutra? I have no time to dwell on these matters. I have brought up only one drop of the ocean.
I have here a copy of the one-volume work called The Treatise on the Mind Aspiring for Enlightenment, which is attributed to Bodhisattva Nāgārjuna. This work says: “Only in the True Word teachings can one attain Buddhahood in one’s present form, because these teachings expound the practice of samadhi meditation. No such exposition is to be found in the other types of teachings.” As I thought this statement extremely doubtful, I examined it in light of the sutras. I discovered that, although the True Word sutras contained the words “attaining Buddhahood in one’s present form,” they gave no example of anyone who had actually done so. Even if they had, because the attainment of Buddhahood in one’s present form is also taught in the Lotus Sutra, Nāgārjuna should not have proclaimed that “no such exposition is to be found in the other types of teachings.” This is a gross error.
In truth, however, this treatise is not the work of Nāgārjuna. I will explain this in detail on another occasion. Yet even if it were the work of Bodhisattva Nāgārjuna, an error is still an error. In his Treatise on the Great Perfection of Wisdom, Nāgārjuna refers to a vital point in differentiating among the teachings expounded by Shakyamuni Buddha during his lifetime: “The Wisdom sutras are not secret teachings because they contain no mention of the attainment of Buddhahood by persons of the two vehicles. The Lotus Sutra is a secret teaching because it does.” He also says, “Those sutras that expound the attainment of Buddhahood by those of the two vehicles are secret teachings, and those that do not are exoteric teachings.”
If one goes by the words of Mind Aspiring for Enlightenment, then one must not only specifically contradict Nāgārjuna’s Great Perfection of Wisdom, but more generally deny the one great reason why the Buddhas make their advent in the world. Nāgārjuna, Vasubandhu, and others all appeared in this world in order to propagate the teachings of Shakyamuni Buddha. Nāgārjuna was one of the Buddha’s twenty-four successors. Could he really have put forth such an erroneous interpretation?
The True Word sutras are inferior even to the Wisdom sutras. How can we compare them with the Lotus Sutra? Nevertheless, in his Precious Key to the Secret Treasury, Kōbō claims that all of the Buddha’s lifetime teachings p.158are contained within the True Word teachings. He not only relegates the Lotus Sutra to third place, but even dismisses it as “a doctrine of childish theory.” Yet, when I reverently open the Lotus Sutra, I find that the Buddha declares it to be “foremost among all that is preached by the Thus Come Ones,”5 as well as the sutra supreme “among the sutras I have preached, now preach, and will preach.”6 In the ten similes of the “Medicine King” chapter, the Lotus Sutra is likened to the ocean, the sun, and Mount Sumeru. This being the case, could anything be deeper than the ocean, brighter than the sun, or higher than Mount Sumeru? You should realize the truth through such similes. On what basis can Kōbō claim that the True Word sutras are superior to the Lotus Sutra? We find no such passages whatsoever in the Mahāvairochana or other sutras. Trusting only to his own view, he has forever violated the Buddha’s intention.
The Great Teacher Miao-lo states, “I call upon those with eyes to examine this thoroughly.”7 Is one not without eyes who regards the Lotus Sutra as inferior to the Flower Garland Sutra? The Nirvana Sutra reads, “If there are persons who slander the correct teaching of the Buddha, their tongues should be cut off.” Ah, how pitiful that those slandering tongues will utter no words in world after world, and that the eyes clouded by false views will fall out in lifetime after lifetime, seeing nothing! Moreover, the Lotus Sutra says: “If a person fails to have faith but instead slanders this sutra . . . When his life comes to an end he will enter the Avīchi hell.”8 If this statement is valid, Kōbō will surely fall into the great citadel of the hell of incessant suffering where he will undergo agony for immeasurable millions of kalpas. You should also recognize the fate of Shan-tao and Hōnen through his example. Who among those endowed with wisdom will dip into the stream of such slanderous teachings and be consumed together with these men in the flames of the Avīchi hell? Truly, the practitioners of Buddhism should fear this. These are all persons of profoundly distorted views. In this connection, we find, among the true and golden words of the Thus Come One: “[This devil king Pāpīyas will in time try] to destroy the correct teaching of mine. He will be like a hunter who wraps his body in a priestly robe. He will change his form into that of a stream-winner, a once-returner, a non-returner, an arhat,9 a pratyekabuddha, or a Buddha, and will try to destroy the correct teaching of mine.”10
Shan-tao and Hōnen, displaying a variety of majestic powers, deceived ignorant priests and lay believers and schemed to destroy the Thus Come One’s correct teaching. The followers of the True Word school in particular make it a point to emphasize worldly benefits exclusively. Using animals as objects of devotion, they conduct prayers not only to satisfy the amorous passions of man and woman, but also to fulfill desires for manors and the like. They claim such trifling results as wondrous benefits. However, if they are going to assert the supremacy of the True Word teachings on these grounds, they are no match for the non-Buddhists of India. The ascetic Agastya kept the waters of the Ganges River in his ear for twelve years. The ascetic Jinu swallowed up the four great oceans in a day, and the non-Buddhist teacher Ulūka turned into a stone and remained that way for eight hundred years. How could the results of the True Word school’s prayers surpass these? The ascetic Gautama11 assumed the form of the god Shakra and preached for twelve years, while Kōbō transformed himself into Vairochana for an instant. Judge for yourself whose powers are the greater. If you believe p.159that such transformations are significant, you might just as well believe in the non-Buddhist practitioners.
Yet it should be known that, while the non-Buddhist practitioners possessed such impressive powers, they could not escape the flames of the Avīchi hell, not to mention those with only trivial powers of transformation. Even less can slanderers of the great vehicle avoid this fate. The priests of the True Word school are evil friends to all living beings. Avoid them; fear them. The Buddha states: “Have no fear of mad elephants. What you should fear are evil friends! Why? Because a mad elephant can only destroy your body; it cannot destroy your mind. But an evil friend can destroy both body and mind. A mad elephant can destroy only a single body, but an evil friend can destroy countless bodies and countless minds. A mad elephant merely destroys an impure, stinking body, but an evil friend can destroy both pure body and pure mind. A mad elephant can destroy the physical body, but an evil friend destroys the Dharma body. Even if you are killed by a mad elephant, you will not fall into the three evil paths. But if you are killed by an evil friend, you are certain to fall into them. A mad elephant is merely an enemy of your body, but an evil friend is an enemy of the good Law.”12 Therefore, even more than venomous serpents or malevolent demons, one should fear the evil friends who follow Kōbō, Shan-tao, and Hōnen. This is just a brief clarification of the error of holding distorted views.
The messenger is in such a great hurry that I have written only a small part of what I had to say. When an opportunity arises in the future, I will write to you again, examining sutras and commentaries in detail. Never show this letter to anyone. If I survive until then, I will visit and talk with you in the autumn of next year, as you requested.
With my deep respect,

The fifth day of the twelfth month
Reply to Hoshina Gorō Tarō
Back to Top
Nichiren Daishonin wrote this letter in the twelfth month of the fourth year of Bun’ei (1267), when he was forty-six years old, and addressed it to Hoshina Gorō Tarō who lived in Kazusa Province to the north of Awa. Hoshina is said to have been a retainer of Sakuma Hyogo, the lord of Okitsu, and converted to the Daishonin’s teaching along with his lord when the Daishonin returned to his native Awa Province in the autumn of 1264.
From this single extant letter addressed to him, we can surmise that Hoshina may have previously been a follower of the True Word school but had converted to the Daishonin’s teaching and had since maintained pure faith.
In this letter, the Daishonin repudiates the Nembutsu and True Word schools, briefly stating the arguments that underlay his later remonstrations with government officials and priests of major temples. First, he points out that there are distinctions of relative superiority to be made among all the Buddhist scriptures, such as Hinayana and Mahayana or provisional and true teachings. Of all the various sutras, the p.160Lotus Sutra is supreme, yet the priests of the Nembutsu and True Word schools are confused as to the proper criteria of comparison and therefore slander the Lotus Sutra. The Daishonin criticizes their views on the basis of what is written in the sutras themselves, asserting that the scriptural texts, not personal opinion, form the only valid basis for judgment. In particular, he censures the practices of the priests of the True Word school that aim only at obtaining shallow, worldly benefits. He concludes that one should acknowledge as supreme the sutra that enables all people to attain Buddhahood.
Back to Top
1. This refers to the tradition that Emperor Ming (28–75) dreamed of a golden man levitating above the garden. He awakened and asked his ministers about the dream. One of them said that he had once heard of the birth of a sage in the western region during the reign of King Chao of the Chou dynasty, and that this sage had been called the Buddha. The emperor sent eighteen envoys to the western region in order to obtain the Buddha’s teachings. And, at the request of these envoys, two Indian Buddhist monks came to China in c.e. 67 with Buddhist scriptures and images on the backs of white horses.
2. The Ch’en and Sui emperors refer to Ch’en Shu-pao, the fifth and last sovereign of the Ch’en dynasty, and Emperor Yang Ti, the second sovereign of the Sui dynasty, respectively.
3. The third of the ten stages of development, the stage of the emission of light, in which one radiates the light of wisdom. See also fifty-two stages of bodhisattva practice in Glossary.
4. Though the True Word school ranks the Susiddhikara Sutra below its other two main scriptures, Mahāvairochana and Diamond Crown, it is especially revered in the Tendai esotericism established by Jikaku. The Daishonin refers here Tō-jikaku’s assertion that this sutra is the highest of the esoteric scriptures.
5. Lotus Sutra, chap. 14.
6. Ibid., chap. 10.
7. The Annotations on “The Profound Meaning of the Lotus Sutra.”
8. Lotus Sutra, chap. 3.
9. References are to those who have attained, respectively, the four levels of enlightenment to which voice-hearers in Hinayana Buddhism aspire. In ascending order, they are the stage of the stream-winner (Skt srōta-apanna), the stage of the once-returner (sakridāgāmin), the stage of the non-returner (anāgāmin), and the stage of arhat. See also four stages of Hinayana enlightenment in Glossary.
10. A rephrasing of a passage in the Nirvana Sutra.
11. A hermit of ages past mentioned in the Nirvana Sutra, different from Gautama Buddha, or Shakyamuni. The Nirvana Sutra states: “The ascetic Gautama exhibited great supernatural powers and, for twelve years, transformed himself into the god Shakra . . .”
12. Nirvana Sutra.
#15 IN WND-II = 187. Diagram of the Five Periods of the Buddha’s Lifetime Teachings: Ichidai goji zu (一代五時図), 612.

THE Treatise on the Great Perfection of Wisdom says that Shakyamuni left household life at age nineteen and gained enlightenment at age thirty.


Flower Garland Sutra
Flower Garland school

provisional Mahayana

Precepts, meditation, and wisdom
[preached for] 21 days or 14 days1


Dharma Analysis Treasury school
Āgama sutras

Precepts, meditation, and wisdom


Establishment of Truth school

[preached for] 12 years

Precepts, meditation, and wisdom

Precepts school
Reverend Ganjin

Precepts, meditation, and wisdom

Correct and Equal sutras

provisional Mahayana

Great Collection Sutra

Profound Secrets Sutra
Dharma Characteristics school


Precepts, meditation, and wisdom

Lankāvatāra Sutra

Zen school

Meditation Sutra

PureLand school
Two-Volumed Sutra
Amida Sutra

Diamond Crown Sutra

True Word school
Mahāvairochana Sutra
Susiddhikara Sutra

Precepts, meditation, and wisdom

Wisdom sutras

provisional Mahayana

The One-Hundred-Verse Treatise

by Bodhisattva Āryadeva

The Treatise on the Middle Way

by Bodhisattva Nāgārjuna

The Treatise on the Twelve Gates
Three Treatises school

by Bodhisattva Nāgārjuna

Precepts, meditation, and wisdom
Great Perfection of Wisdom

Great Teacher Chi-tsang of Chia-hsiang-ssu temple

by Bodhisattva Nāgārjuna

[The Correct and Equal sutras and Wisdom sutras were preached for] 30 years.2

The Immeasurable Meanings Sutra states: “I made use of the power of expedient means. But in these more than forty years, I have not yet revealed the truth.” It also says: “Though immeasurable, boundless, inconceivable asamkhya kalpas may pass, they will in the end fail to gain unsurpassed enlightenment. Why? Because they will not know about the great direct way to enlightenment, but will travel perilous byways beset by numerous hindrances and trials.” It also says: “Because, practicing it, one travels a great direct way free of hindrances and trials.”

Lotus Sutra
Lotus school
T’ien-t’ai school

[preached for] 8 years

Precepts, meditation, and wisdom

The Lotus Sutra says: “The World-Honored One has long expounded his doctrines and now must reveal the truth.”3
“Though they [the Buddhas] point out various different paths, in truth they do so for the sake of the Buddha vehicle.”4
“Honestly discarding expedient means, I will preach only the unsurpassed way.”5
“But now this threefold world is all my domain, and the living beings in it are all my children. Now this place is beset by many pains and trials. I am the only person who can rescue and protect others, but though I teach and instruct them, they do not believe or accept my teachings.”6
“If a person fails to have faith but instead slanders this sutra, immediately he will destroy all the seeds for becoming a Buddha in this world. . . . When his life comes to an end he will enter the Avīchi hell.”7
“Is this not a devil pretending to be the Buddha, trying to vex and confuse my mind? I thought.”8 (Shāriputra’s doubt, volume two)
“The Lotus Sutra of the Wonderful Law . . . all that you have expounded is the truth!”9 (Words of testimony spoken by Many Treasures Buddha)

Taken from volume six of the Nirvana Sutra:
Nirvana Sutra

[preached for] one day and one night
at age eighty, entered nirvana

Rely on the Law and not upon persons.

four standards
Rely on the meaning of the teaching and not on the words.

Rely on wisdom and not on discriminative thinking.
Rely on sutras that are complete and final and not on those that are not complete and final.
four ranks of sages

first rank

practitioners of the five stages of practices—T’ien-t’ai and others

practitioners in the stage of the purification of the six sense organs

second rank
those who have attained the first stage of development or above—Bodhisattva Nāgārjuna and others

third rank

fourth rank
bodhisattvas in the stage of near-perfect enlightenment


The Commentary on the Ten Stages Sutra states:

[Ways] to reach the stage of non-regression

difficult-to-practice way—like traveling an overland route, where the going is hard
easy-to-practice way

like going by boat over water, where the going is easy
[calling the names of] ten Buddhas,10 130 and more bodhisattvas, Amida Buddha, etc.

The Sanskrit text of Commentary on the Ten Stages Sutra in India comprises 14, 15, or 16 volumes. It was written by Bodhisattva Nāgārjuna, and translated by the Tripitaka Master Kumārajīva.
The Dharma Teacher T’an-luan, a man of the Ch’i dynasty and originally of the Three Treatises school, wrote The Commentary on “The Treatise on the Pure Land,” 2 volumes.
The Meditation Master Tao-ch’o, a man of the T’ang dynasty and teacher of Shan-tao, wrote The Collected Essays on the World of Peace and Delight, 2 volumes.
Collected Essays on the World of Peace and Delight states: “The Great Collection Moon Storehouse Sutra says, ‘In the Latter Day of the Law when my [Shakyamuni’s] teachings lose the power of salvation, though millions and millions of people may adopt my teachings and practice the way, not a single person will attain Buddhahood.’ This Latter Day of the Law we now face is an evil age stained by the five impurities. Only this single doctrine of the Pure Land offers a road by which one can gain admittance.”11
Shan-tao, a man of the T’ang dynasty, wrote [a commentary on the Meditation Sutra made up of four volumes entitled] “Profound Meaning Section,” 1 volume, “Meaning of the Introduction,” 1 volume, “Meaning of the Meditative Good Acts,” 1 volume, and “Meaning of the Unconcentrated Acts,” 1 volume; The Teaching on Meditation, 1 volume; Praising Rebirth in the Pure Land, 1 volume; Praising the Meditation to Behold the Buddha, 1 volume; Hymns for Services, 2 parts. The above works come to 9 volumes in all.
Hōnen, also known as Genkū, lived 50 some years ago, in the Kennin era of the Retired Emperor of Oki.

The Nembutsu Chosen above All, 1 volume

Difficult-to-practice way, Sacred Way teachings, and sundry practices

“Not a single person has ever attained Buddhahood,” and “not even one person in a thousand . . .”

belief in the Lotus Sutra or any of the other sutras with the exception of the three Pure Land sutras, and belief in all Buddhas and bodhisattvas and all deities with the exception of the Buddha Amida

the Tendai Lotus school and the others of the eight schools, which one should “discard, close, ignore, and abandon”
Easy-to-practice way, Pure Land teachings, and correct practices

Belief in Amida Buddha insures that “ten persons out of ten and a hundred persons out of a hundred will be reborn in the Pure Land.”

A total of 637 sutra in 2,883 volumes should be discarded, closed, ignored, and abandoned.

The Two-Volumed Sutra states: “After I have attained Buddhahood, if any among the living beings in the ten directions have sincere minds and faith, and wish to be reborn in my land, and if they meditate on me ten times and yet are not reborn there, may I not attain correct enlightenment—excepting only those who commit the five cardinal sins and those who slander the correct teaching.” Tao-ch’o’s statement that “not a single person has ever attained Buddhahood,” Shan-tao’s assertion that “not even one person in a thousand” can be saved, Hōnen’s injunction to “discard, close, ignore, and abandon”—all these constitute slander of the correct teaching, do they not?
The Lotus Sutra, volume two, the “Simile and Parable” chapter, states: “If a person fails to have faith but instead slanders this sutra, immediately he will destroy all the seeds for becoming a Buddha in this world. Or perhaps he will scowl with knitted brows and harbor doubt or perplexity. Listen and I will tell you the penalty this person must pay. Whether the Buddha is in the world or has already entered extinction, if this person should slander a sutra such as this, or on seeing those who read, recite, copy, and uphold this sutra, should despise, hate, envy, or bear grudges against them, the penalty this person must pay—listen, I will tell you now: When his life comes to an end he will enter the Avīchi hell, be confined there for a whole kalpa, and when the kalpa ends, be born there again. He will keep repeating this cycle for a countless number of kalpas. Though he may emerge from hell, he will fall into the realm of beasts.”
The Nirvana Sutra, volume ten, states: “[Chunda spoke once more,] asking, ‘What is the meaning of the term “icchantika”?’
“The Buddha said: ‘Chunda, suppose there should be monks or nuns, lay men or women who speak careless and evil words and slander the correct teaching, and that they should go on committing these grave acts without ever showing any inclination to reform or any sign of repentance in their hearts. Persons of this kind I would say are following the path of the icchantika.
“‘Again there may be those who commit the four grave offenses or are guilty of the five cardinal sins, and who, though aware that they are guilty of serious faults, from the beginning have no trace of fear or contrition in their hearts or, if they do, give no outward sign of it. When it comes to the correct teaching, they show no inclination to protect, treasure, and establish it over the ages, but rather speak of it with malice and contempt, their words replete with error. People of this kind too I would say are following the path of the icchantika.
“‘Again, if there are those who deny the existence of the Buddha, the Law, and its believers, people of this kind too I would say are following the path of the icchantika. With the exception of this one group of people called icchantikas, however, you may offer alms to all others, and everyone will praise you.’”

Ten evil acts

Major wrongdoers fall into hell.
Middling wrongdoers fall into the realm of hungry spirits.
Lesser wrongdoers fall into the realm of animals.

1. killing

lesser killing—crickets, ants, mosquitoes, horseflies

middling killing—ordinary persons and those up to sages of the first three stages of Hinayana enlightenment12

major killing—arhats, pratyekabuddhas, bodhisattvas, father or mother, etc.

2. stealing
3. sexual misconduct
4. lying

5. flattery
6. defaming
7. duplicity

8. greed
9. anger
10. foolishness


Four grave offenses

having sexual relations


Five cardinal sins

killing one’s father
or killing a foster father or mother
killing one’s mother
killing an arhat or an ordinary person who excels in virtue
causing the Buddha to shed blood—or injuring the Buddha’s images in the form of wooden statues or paintings
causing disunity among believers—among a group of ordinary monks of four or more in number13

The karma incurred by the committing of any one of these offenses will last for the space of a single lifetime. Therefore, if as a result one falls into one of the evil paths of existence, one will not fall into the evil paths a second time. But the karma incurred by slandering the Law lasts for many lifetimes. Therefore, if one once acts in a manner injurious to the three treasures of Buddhism, one will again and again be reborn in the evil paths.
The Great Teacher Dengyō in his work An Essay on the Protection of the Nation states: “None of the students of Buddhism should believe and accept doctrines that are incorrect. Why? Because the place that the teachers of these doctrines fall into in their next existence the disciples will likewise fall into, and the lay supporters will likewise fall into. Should one not therefore take care to abide by the teachings clearly enunciated by the golden mouth of the Buddha? Should one not?”


principal disciple
Chōraku-ji school
Ryūkan,14 his disciples—Namu-bō and all his followers in Kamakura
doctrine of many-times recitation
principal disciple
Kosaka school
Zenne-bō,15 his temple in Kyoto and all its followers
principal disciple
Shōkō and all his followers in the nine provinces of Tsukushi
Kakumyō of Ichijō16
present-day Dōami and others
doctrine of one-time recitation
doctrine of one-time recitation

p.243These eighty or more disciples of Hōnen, and all the Nembutsu priests throughout the country of Japan, along with their lay supporters, as well as all the persons of the Tendai, True Word, and other schools, cannot surpass the wisdom of Hōnen. Though they may observe the practices of their various different schools, in their hearts they are all alike Nembutsu believers. Though they read the Lotus Sutra or carry out True Word practices, these actions are all regarded as supplementary practices. Their primary practice they believe to be the Nembutsu. Can they fail to be regarded as slanderers of the Law?
Back to Top
This work, consisting primarily of diagrams or charts and quotes from sutras and commentaries, presents an outline of the five periods of teachings—a classification of Shakyamuni Buddha’s lifetime teachings as set forth by the Great Teacher T’ien-t’ai. No recipient is indicated or known, but the document was probably intended as reference material for Nichiren Daishonin’s disciples.
It is thought to have been written in 1260. Another writing by the same name (p. 736) is also extant; the work discussed here is known as the extended version and the other, as the abbreviated version.
The five periods are the Flower Garland period, the Āgama period, the Correct and Equal period, the Wisdom period, and the Lotus-Nirvana period. T’ien-t’ai’s system of five periods identifies the Lotus Sutra as the teaching expounded by the Buddha during the final eight years of his life, and the Nirvana Sutra as that preached in just one day and one night prior to his death. The Daishonin cites the passage from the Immeasurable Meanings Sutra “In these more than forty years, I have not yet revealed the truth,” and identifies the teachings of the preceding four periods as not revealing the truth. They are classified as “Hinayana” or “provisional Mahayana.” Nine of the ten schools of Buddhism in Japan are based on the sutras preached during the four periods, the one exception being the Tendai school.
The diagrams at the beginning show the first four of the five periods, indicating the period name, the length of time the Buddha spent expounding its teachings, and the sutras, treatises, schools, and Chinese patriarchs of each school.
Next, the fifth period, the Lotus-Nirvana period, is equated with the Lotus and Nirvana sutras. The Daishonin quotes a number of passages from the Lotus Sutra indicating that it represents the true teaching of the Buddha, that the teachings preached prior to it are expedient means to lead people to an understanding of the Lotus Sutra, and that if they do not believe this sutra but slander it, they will fall into hell.
The Nirvana Sutra, shown in chart form, indicates that it was taught as a follow-up to the Lotus Sutra, reiterating the Buddha’s final instructions to his disciples in order to perpetuate his teachings. The Daishonin summarizes two teachings found in volume six of the Nirvana Sutra. The first concerns the four standards for Buddhist believers, that is, (1) to rely on the Law and not upon persons, (2) to rely on the meaning of the teaching and not on the words, (3) to rely on wisdom and not on discriminative thinking, and p.244(4) to rely on sutras that are complete and final and not on those that are not complete and final. The second is the four ranks of sages—Buddhist teachers to rely on in the ages after the Buddha’s passing, classified into four categories according to their level of understanding and attainment.
The next section charts the Pure Land, or Nembutsu, school, citing its doctrinal origins in The Commentary on the Ten Stages Sutra, which sets forth the ideas of a difficult-to-practice way and an easy-to-practice way, the latter being to call on the names of Buddhas to achieve salvation. The chart then lists the patriarchs of the Pure Land doctrines in China, and finally and most recently, Hōnen in Japan. The diagram that follows outlines, for the purposes of refutation, basic claims put forth by Hōnen in his primary work, The Nembutsu Chosen above All, which places the Nembutsu, or Pure Land, teaching above all other teachings, including those of the Tendai Lotus school.
Next, the Daishonin quotes the Two-Volumed Sutra, another name for the Buddha Infinite Life Sutra and one of the three basic sutras of the Pure Land school, which records Amida Buddha’s forty-eight vows. Quoted is the eighteenth vow—that not even one person who meditates on Amida will fail to be reborn into the Pure Land, with the exception of those who commit the five cardinal sins and those who slander the correct teaching.
The Daishonin points out the inconsistency of Pure Land teachers such as Tao-ch’o, who assert that none at all will fail to be reborn in the Pure Land, while they themselves “slander the correct teaching [the Lotus Sutra].” Next the Daishonin quotes the Lotus and Nirvana sutras to show the gravity of the offense of slandering the correct teaching. Following that is an outline in chart form of traditional Buddhist definitions of evil acts, the ten evil acts, the four grave offenses, and the five cardinal sins.
He points out that the negative karma created by such offenses is relatively light compared to the heavy karma created by committing offenses against the correct teaching. He quotes Dengyō’s statement that Buddhist teachers who act against the correct teaching, as well as their disciples and lay followers, destine themselves for hell. The final diagram lists the disciples of Hōnen, the founder of the Pure Land school in Japan. The Daishonin concludes by pointing out that all priests and lay believers of the time, regardless of their sectarian affiliation, are in effect Nembutsu believers. This is because all accept and embrace the Nembutsu practice, and thus are guilty of slander of the Lotus Sutra.
Back to Top
1. According to the Dharma Characteristics school, after attaining enlightenment Shakyamuni Buddha preached the Flower Garland Sutra for fourteen days. The T’ien-t’ai school regards the period of this preaching as twenty-one days.
2. According to one account, the Correct and Equal sutras were preached for 16 years and the Wisdom sutras for 14 years; according to another, for 8 years and 22 years.
3. Lotus Sutra, chap. 2.
4. Ibid.
5. Ibid.
6. Ibid., chap. 3.
7. Ibid.
8. Ibid.
9. Ibid., chap. 11.
10. “Ten Buddhas” are Buddhas of the ten directions enumerated in The Commentary on the Ten Stages Sutra: the Buddha Good Virtue in the east, the Buddha Infinite Brightness in the west, the Buddha Banner-like Virtue in the north, the p.245Buddha Sandalwood Virtue in the south, the Buddha Sorrow-Dispelling Virtue in the southeast, the Buddha Giver of Treasure in the southwest, the Buddha Flower Virtue in the northwest, the Buddha Three Vehicle Practice in the northeast, the Buddha Vast Myriad Virtue of the upper region, and the Buddha Brilliant Virtue in the lower region.
11. The Daishonin says the following about this quotation: “Though they [the persons of the Pure Land school] falsely attribute these statements to the Great Collection Sutra, no such passages appear in that sutra” (I, p. 878).
12. See four stages of Hinayana enlightenment in Glossary.
13. In the early stage of Buddhism, a group of at least four monks living in a communal arrangement was called a samgha.
14. Ryūkan (1148–1227) is known as the founder of the Chōraku-ji branch of the Pure Land school. Though he first studied the Tendai teachings under Jien, chief priest of Enryaku-ji temple, he changed his allegiance to Hōnen, the founder of the Pure Land school.
15. Zenne-bō (1177–1247) is known as the founder of the Nishiyama branch of the Pure Land school. At age fourteen he became a disciple of Hōnen. After Hōnen died, Zenne-bō lived in the Ōjō-in hall of Nishiyama Zempō-ji temple. Because he once lived in Kosaka, Kyoto, his branch is also called the Kosaka branch.
16. Kakumyō (b. 1184) founded the Kuhon branch of the Pure Land school. At age nineteen he became a disciple of Hōnen. After his teacher died, he also studied the Tendai teaching of concentration and insight and the Zen teachings. Ichijō is supposed to be the place in Kyoto where he lived at Kuhon-ji temple. Dōami in the same line was a disciple of Kakumyō.
17. Jōkaku (1163–1247) is another name for Kōsai. At age thirty-six he became a disciple of Hōnen. He upheld the one-time recitation, asserting that one need not chant the name of Amida Buddha many times. For this he was denounced by other priests of the Pure Land school.
18. Hōhon (n.d.) is also known as Gyōkū. A disciple of Hōnen, he and another disciple, Jōkaku, later advocated the one-time recitation. This teaching says that chanting Amida Buddha’s name just once leads to rebirth in his Pure Land. Because this contradicted Hōnen’s teaching, the two men were expelled from the Pure Land school.

Diagram of the Five Periods of the Buddha’s Lifetime Teachings

Appendix O
The Writings in Volumes One and Two in Alphabetical Order
Acknowledging Various Offerings II, p. 756
Actions of the Votary of the Lotus Sutra, The I, p. 763
Annual Lecture on the Doctrines of the Great Teacher T’ien-t’ai, The II, p. 335
Arrival at Ikegami II, p. 994
Aspiration for the Buddha Land I, p. 213
Attainment of Buddhahood in Principle and in Its Actual Aspect, The II, p. 890

Banishment to Sado I, p. 202
Battle of Kōan, The II, p. 967
Beginning of Spring, The II, p. 982
Birth of Tsukimaro, The I, p. 188
Blessings of the Lotus Sutra, The I, p. 667
Bodhisattva Learned Youth II, p. 678
Bodies and Minds of Ordinary Beings, The I, p. 1128
Bow and Arrow, The I, p. 656
Brahman Treasure Sea, The II, p. 676
Brothers One in Mind II, p. 914
Buddha Resides in a Pure Heart, The II, p. 885

Choosing the Heart of the Lotus Sutra II, p. 481
Climbing Up Dragon Gate II, p. 673
Cloth for a Robe and an Unlined Robe II, p. 602
Comparison of the Lotus and Other Sutras, A I, p. 1037
Concerning the Statue of Shakyamuni Buddha Fashioned by Nichigen-nyo II, p. 811
Concerning the Statue of Shakyamuni Buddha Made by Toki II, p. 354
Condolences on a Deceased Husband II, p. 765
Conversation between a Sage and an Unenlightened Man
Part One I, p. 99
Part Two I, p. 116
Copy of “On Establishing the Correct Teaching for the Peace of the Land,” A II, p. 1083
Cover Letter for the Work Entitled “Establishing the Correct Method of Contemplation” II, p. 535

Daimoku as the Seed of Buddhahood II, p. 804
Daimoku of the Lotus Sutra, The I, p. 141
Damage by Locusts II, p. 467
Day before Yesterday, The II, p. 391
Diagram of the Five Periods of the Buddha’s Lifetime Teachings II, p. 238
Diagram of the Five Periods of the Buddha’s Lifetime Teachings II, p. 736
Dialogue on the Lotus and Pure Land Teachings II, p. 411
Dialogues for Quick Victory II, p. 396
Differences between Hinayana and Mahayana, The II, p. 468
Difficulty of Sustaining Faith, The I, p. 471
Discrepancies between the Provisional and the True Teachings II, p. 578
Disease Passed on to One’s Children, A II, p. 497
Distinguishing the Lotus Sutra from the True Word Sutras II, p. 503
Doctrine of Attaining Buddhahood in One’s Present Form, The I, p. 1052
Doctrine of Three Thousand Realms in a Single Moment of Life, The II, p. 82
Domain of Shakyamuni, The II, p. 1071
Dōryū of Kenchō-ji Temple II, p. 762
Dragon Gate, The I, p. 1002
Drum at the Gate of Thunder, The I, p. 948

Earthly Desires Are Enlightenment I, p. 317
Easy Delivery of a Fortune Child I, p. 186
Eighth Day, The II, p. 980
Eight Winds, The I, p. 794
Embankments of Faith, The I, p. 625
Encouragement to a Sick Person I, p. 76
Entity of the Mystic Law, The I, p. 417
Errors of the Eight Schools II, p. 417
Errors of the True Word and Other Schools II, p. 434
Essence of the “Life Span” Chapter, The I, p. 182
Essence of the “Medicine King” Chapter, The I, p. 91
Essentials for Attaining Buddhahood, The I, p. 746
Establishing the Correct Method of Contemplation II, p. 509
Eternity, Happiness, True Self, and Purity II, p. 1076
Examining the True Word School II, p. 441
Explaining the Causation of the Ten Worlds II, p. 193

False Official Documents II, p. 877
Farther the Source, the Longer the Stream, The I, p. 940
Father Takes Faith, A I, p. 845
Filial Sons II, p. 815
Finding a Copy of “The Commentary on the Ten Stages Sutra” II, p. 1010
Flowering and Bearing Grain I, p. 909
Four Debts of Gratitude, The I, p. 41
Fourteen Slanders, The I, p. 755
Four Virtues and the Four Debts of Gratitude, The II, p. 636

General Stone Tiger I, p. 952
Gift of Clear Sake, The I, p. 1091
Gift of Rice, The I, p. 1125
Gods Same Birth and Same Name, The I, p. 315
Good Fortune in This Life I, p. 654
Good Medicine for All Ills, The I, p. 937
Great Battle, The II, p. 465
Great Bodhisattva Hachiman I, p. 1080
Great Evil and Great Good I, p. 1119
Great Reward II, p. 1028

Happiness in This World I, p. 681
Harsh Winter Deep in the Mountains, A II, p. 806
Hell Is the Land of Tranquil Light I, p. 456
Hell of Incessant Suffering in One’s Present Existence, The II, p. 1056
Heritage of the Ultimate Law of Life, The I, p. 216
Hero of the World, The I, p. 835
How the Gods Protect the Place of Practice II, p. 668
How Those Initially Aspiring to the Way Can Attain Buddhahood through the Lotus Sutra I, p. 872
Hulled Wheat II, p. 1086
Hundredth-Day Observance, The II, p. 919

Ikegami Transfer Document, The II, p. 996
Importance of the Moment of Death, The II, p. 759
In the Continent of Jambudvīpa II, p. 1061
Izu Exile, The I, p. 35

Jetavana Monastery II, p. 595
Jissō-ji Temple II, p. 726
Joy of Fulfilling the Sutra Teachings, The II, p. 463

Kalpa of Decrease, The I, p. 1120
Kamatari Suggests the Fashioning of a Buddha Image II, p. 597
King Rinda I, p. 983

Large Carriage Drawn by a White Ox, The II, p. 723
Lessening One’s Karmic Retribution I, p. 199
Letter from Echi I, p. 194
Letter from Sado I, p. 301
Letter from Teradomari I, p. 206
Letter of Condolence II, p. 887
Letter of Instruction on Debating the Doctrine II, p. 591
Letter of Petition from Yorimoto, The I, p. 803
Letter Sent with the Prayer Sutra II, p. 459
Letter to Akimoto I, p. 1014
Letter to Ben II, p. 440
Letter to Ben II, p. 661
Letter to Chōraku-ji II, p. 332
Letter to Dōryū of Kenchō-ji II, p. 322
Letter to Endō Saemon-no-jō I, p. 454
Letter to Five Followers in Prison II, p. 394
Letter to Gijō-bō I, p. 389
Letter to Hei no Saemon-no-jō Yoritsuna II, p. 318
Letter to Hōjō Tokimune II, p. 314
Letter to Hōjō Yagenta II, p. 320
Letter to Hōren I, p. 505
Letter to Jakunichi-bō I, p. 993
Letter to Jōkōmyō-ji II, p. 329
Letter to Jōren-bō II, p. 567
Letter to Jufuku-ji II, p. 328
Letter to Kōnichi-bō I, p. 659
Letter to Misawa I, p. 894
Letter to Musashi II, p. 1084
Letter to My Disciples and Lay Supporters II, p. 333
Letter to Niida II, p. 1067
Letter to Niike I, p. 1026
Letter to Priest Nichirō in Prison I, p. 204
Letter to Renjō II, p. 3
Letter to Ryōkan of Gokuraku-ji II, p. 324
Letter to Shimoyama II, p. 684
Letter to Shōmitsu-bō I, p. 863
Letter to Tahō-ji II, p. 331
Letter to the Brothers I, p. 493
Letter to the Lay Nun, Wife of Toki II, p. 869
Letter to the Lay Nun of Kō I, p. 595
Letter to the Lay Nun Zenichi II, p. 1058
Letter to the Lay Priest Dōmyō I, p. 750
Letter to the Lay Priest Ichinosawa I, p. 526
Letter to the Lay Priest Nakaoki I, p. 1005
Letter to the Lay Priest Yadoya II, p. 312
Letter to the Mother of Oto II, p. 1030
Letter to the Priests of Seichō-ji I, p. 650
Letter to the Sage Nichimyō I, p. 321
Letter to the Superintendent of Daibutsu-den II, p. 326
Letter to Toki II, p. 1082
Letter to Two Persons II, p. 833
Letter to Yadoya Saemon Mitsunori II, p. 317
Leveling the Land II, p. 971
Listing the Successors of the Buddha’s Teaching II, p. 941

Making Clear the Meaning of Establishing the Correct Teaching II, p. 505
Many in Body, One in Mind I, p. 618
Meaning of Faith, The I, p. 1036
Meaning of the Sacred Teachings of the Buddha’s Lifetime, The II, p. 44
Minobu Transfer Document, The II, p. 993
Mongol Envoys, The I, p. 628
Mother’s Gift of a Robe, A II, p. 532

Nembutsu and the Hell of Incessant Suffering II, p. 24
New Year’s Gosho I, p. 1137
New Year’s Greeting II, p. 530
Nine Thoughts to One Word II, p. 730
No Safety in the Threefold World I, p. 891
Not a One Will Fail to Attain Buddhahood II, p. 1081

Object of Devotion for Observing the Mind Established in the Fifth Five-Hundred-Year Period after the Thus Come One’s Passing, The I, p. 354
Offering of an Unlined Robe, The I, p. 533
Offering of Copper Vessels, The II, p. 719
Offering of Rice, An II, p. 1088
Offering of Soybeans, An II, p. 356
Offerings for the Object of Devotion II, p. 671
Offerings in the Snow II, p. 809
On Adhering to the Correct Teachings II, p. 1087
On a Disciple’s Attitude in Court II, p. 1008
On Aniruddha II, p. 881
On Attaining Buddhahood in One’s Present Form II, p. 584
On Attaining Buddhahood in This Lifetime I, p. 3
On Clothing and Food II, p. 1066
On Consecrating an Image of Shakyamuni Buddha Made by Shijō Kingo I, p. 683
On Curing Karmic Disease I, p. 631
On Dealing with Disaster II, p. 179
One Drop of the Great Ocean II, p. 946
One Essential Phrase, The I, p. 922
One-eyed Turtle and the Floating Log, The I, p. 957
One Horseload of Salt II, p. 783
One Horseload of Taros II, p. 1059
On Establishing the Correct Teaching for the Peace of the Land I, p. 6
On Establishing the Four Bodhisattvas as the Object of Devotion I, p. 976
On Filial and Unfilial Conduct I, p. 1033
On Forgetting the Copy of the Sutra II, p. 657
On Losing Faith and Falling into Evil II, p. 1079
On Meeting with the Late Lay Priest of Saimyō-ji II, p. 1087
On Namu II, p. 1073
On Offering Prayers to the Mandala of the Mystic Law I, p. 414
On Offerings for Deceased Ancestors I, p. 817
On Omens I, p. 644
On Persecutions Befalling the Sage I, p. 996
On Polished Wheat II, p. 575
On Practicing the Buddha’s Teachings I, p. 391
On Prayer I, p. 336
On Prolonging One’s Life Span I, p. 954
On Rebuking Slander of the Law and Eradicating Sins I, p. 435
On Reciting the Daimoku of the Lotus Sutra II, p. 211
On Recommending This Teaching to Your Lord and Avoiding the Offense of Complicity in Slander I, p. 460
On Repaying Debts of Gratitude I, p. 690
On Reprimanding Hachiman II, p. 920
On Shan-wu-wei II, p. 628
On Sun of Wisdom and the Sun Goddess II, p. 1070
On the Attainment of Buddhahood by Women II, p. 306
On the Benefits of the Daimoku II, p. 1074
On the Buddha’s Prophecy I, p. 398
On the Difficulty of Believing in the Lotus Sutra II, p. 947
On the Eight Cold Hells II, p. 721
On the Eighteen Perfections II, p. 900
On the First Harvest of the Year II, p. 1089
On the Five Guides for Propagation II, p. 540
On the Five Seasonal Festivals II, p. 374
On the Four Stages of Faith and the Five Stages of Practice I, p. 783
On the Great Teacher Jikaku II, p. 874
On the Importance of the “Expedient Means” and “Life Span” Chapters II, p. 746
On the Large Carriages Drawn by White Oxen II, p. 976
On the Long Rains II, p. 1085
On the Meritorious Act of Filial Devotion II, p. 816
On the Nation’s Slander of the Law II, p. 1025
On the Offering of a Mud Pie II, p. 499
On the One Great Matter II, p. 1088
On the Principle of Three Thousand Realms in a Single Moment of Life II, p. 71
On the Proper Way to Preach the Doctrine II, p. 338
On the Protection of the Nation II, p. 92
On the Receiving of the Three Great Secret Laws II, p. 984
On the Relative Superiority of the Lotus Sutra and the True Word Teachings II, p. 274
On the Relative Superiority of the Tendai and True Word Schools II, p. 523
On the Relative Superiority of the True Word and Tendai Schools II, p. 364
On the Sad News of Gorō’s Death II, p. 889
On the Ten Chapters of “Great Concentration and Insight” II, p. 377
On the Ten Factors II, p. 78
On the Ten Worlds II, p. 158
On the Three Calamities II, p. 802
On the Three Virtues of Food II, p. 1060
On the Treasure Tower I, p. 299
On the True Word Teaching Ranking Seventh II, p. 357
On Three Seating Mats II, p. 991
On Treasure II, p. 818
On Upholding Faith in the Gohonzon I, p. 624
Opening of the Eyes, The
Part One I, p. 220
Part Two I, p. 251
Opening the Eyes of Wooden and Painted Images I, p. 85
Oral Exposition concerning the Transmission of the Essence of the Lotus Sutra to Bodhisattva Superior Practices II, p. 640
Oral Tradition regarding the Enlightenment of Plants, The II, p. 429
Origin of the Service for Deceased Ancestors, The I, p. 190
Outline of the “Entrustment” and Other Chapters, An I, p. 911.

Persecution at Tatsunokuchi, The I, p. 196
Persecution by Sword and Staff I, p. 962
Person and the Law, The I, p. 1097
Persons of the Two Vehicles and Bodhisattvas Cannot Attain Buddhahood in the Pre-Lotus Sutra Teachings II, p. 174
Place of the Cluster of Blessings, The I, p. 1069
Portable Shrine Incidents, The II, p. 304
Postscript to “On Establishing the Correct Teaching for the Peace of the Land,” The I, p. 31
Prayer for the Lay Nun’s Recovery II, p. 666
Praying for the Prolonging of the Lay Nun’s Life II, p. 1082
Priestly Robes II, p. 944
Problem to Be Pondered Night and Day, The I, p. 620
Proof of the Lotus Sutra, The I, p. 1108
Propagating the Law at the Appropriate Time II, p. 872
Propagation by the Wise I, p. 752
Properties of Rice, The I, p. 1117
Protecting the Atsuhara Believers II, p. 882
Pure and Far-Reaching Voice, The I, p. 328

Questions and Answers about Embracing the Lotus Sutra I, p. 55
Questions and Answers on the Object of Devotion II, p. 787
Questions and Answers on the Various Schools II, p. 10

Rationale for Writing “On Establishing the Correct Teaching for the Peace of the Land,” The I, p. 161
Real Aspect of the Gohonzon, The I, p. 831
Receipt of New Fiefs, The I, p. 945
Recitation of the “Expedient Means” and “Life Span” Chapters, The I, p. 68
Reconstruction of Hachiman Shrine, The II, p. 949
Recovering from Illness II, p. 1034
Refutation of the Three Great Teachers, The II, p. 954
Refuting Ryōkan and the Others II, p. 1046
Regarding an Unlined Robe II, p. 599
Regarding Great Bodhisattva Hachiman II, p. 916
Regarding the Attainment of Buddhahood by Persons of the Two Vehicles II, p. 1012
Regarding the Birth of Kyō’ō II, p. 457
Regarding the Little Mongol State II, p. 953
Relative Merit of Reciting the Daimoku and Amida’s Name, The II, p. 997
Repairing the Hermitage II, p. 725
Reply to a Believer I, p. 905
Reply to Abutsu-bō II, p. 683
Reply to a Communication from Gōnin II, p. 608
Reply to Gyōbin II, p. 384
Reply to Hakiri Saburō I, p. 405
Reply to Hōki and the Others II, p. 820
Reply to Hoshina Gorō Tarō I, p. 155
Reply to Hyōe no Sakan II, p. 754
Reply to Hyōe no Sakan II, p. 1088
Reply to Jibu-bō I, p. 1094
Reply to Kakushō-bō II, p. 1085
Reply to Kurō Tarō II, p. 664
Reply to Kyō’ō I, p. 412
Reply to Matsuno I, p. 843
Reply to Matsuno II, p. 752
Reply to Nanjō II, p. 655
Reply to Niiama I, p. 466
Reply to Nishiyama II, p. 978
Reply to Nishiyama II, p. 1089
Reply to Ōama II, p. 1069
Reply to Ōnichi-nyo I, p. 1089
Reply to Rokurō Jirō II, p. 680
Reply to Sadashige II, p. 1086
Reply to Sairen-bō I, p. 309
Reply to Tayū no Sakan II, p. 975
Reply to the Followers I, p. 901
Reply to the Honorable Kōnichi II, p. 962
Reply to the Lady of Sajiki II, p. 734
Reply to the Lay Nun II, p. 352
Reply to the Lay Nun, Mother of Ueno II, p. 973
Reply to the Lay Nun Kōnichi II, p. 1068
Reply to the Lay Nun Matsuno II, p. 1089
Reply to the Lay Nun Myōhō I, p. 1105
Reply to the Lay Nun Myōshin II, p. 879
Reply to the Lay Nun Nichigon I, p. 1079
Reply to the Lay Nun of Kubo II, p. 755
Reply to the Lay Nun of Kubo II, p. 871
Reply to the Lay Priest Misawa II, p. 534
Reply to the Lay Priest of Kō I, p. 491
Reply to the Lay Priest Soya I, p. 486
Reply to the Lay Priest Takahashi I, p. 605
Reply to the Mother of Ueno I, p. 1072
Reply to the Sage Iwamoto Nitchū II, p. 1083
Reply to the Sages II, p. 831
Reply to the Temple Superintendent II, p. 1032
Reply to the Wife of Gyōbu Saemon-no-jō II, p. 894
Reply to the Wife of Hyōe no Sakan II, p. 1084
Reply to the Wife of Matsuno I, p. 981
Reply to the Wife of Nanjō II, p. 753
Reply to the Wife of Ōta II, p. 785
Reply to the Wife of Takahashi II, p. 593
Reply to Tokimitsu I, p. 925
Reply to Ueno II, p. 495
Reply to Ueno II, p. 590
Reply to Yasaburō I, p. 827
Response to the Petition from Gyōbin II, p. 385
Rooster Diagram of the Five Periods of the Buddha’s Lifetime Teachings II, p. 1035
Roots of Good Fortune I, p. 1103
Royal Palace, The I, p. 488
Rulers of the Land of the Gods II, p. 612
Ryūsen-ji Petition, The II, p. 822

Sage Perceives the Three Existences of Life, A I, p. 641
Selection of the Time, The I, p. 538
Ship to Cross the Sea of Suffering, A I, p. 33
Snow and Lacquer II, p. 675
Sons Pure Storehouse and Pure Eye, The I, p. 1049
Source of Aniruddha’s Good Fortune, The II, p. 565
Sovereign, Teacher, and Parent II, p. 35
Span of One Kalpa, The II, p. 651
Story of Ōhashi no Tarō, The I, p. 675
Strategy of the Lotus Sutra, The I, p. 1000
Supremacy of the Law, The I, p. 612
Sutra of True Requital, The I, p. 928
Swords of Good and Evil, The I, p. 451

Teaching, Capacity, Time, and Country, The I, p. 48
Teaching for the Latter Day, The I, p. 902
Teaching, Practice, and Proof, The I, p. 473
Teachings Depend on the Time and the Country II, p. 966
Teaching That Accords with the Buddha’s Mind, The I, p. 967
“Their Views Were Widely Accepted as Authoritative” II, p. 1080
Third Day of the New Year, The I, p. 1013
Third Doctrine, The I, p. 854
“This Is What I Heard” I, p. 859
“This Person Advances through the World” I, p. 1011
Three Kinds of Treasure, The I, p. 848
Three Obstacles and Four Devils, The I, p. 636
Three Tripitaka Masters Pray for Rain I, p. 598
Thus Come One Shakyamuni, The II, p. 1078
Treasure of a Child, The II, p. 884
Treasure of a Filial Child, The I, p. 1041
Treatment of Illness, The I, p. 1111
Tree of Mutual Love, The II, p. 867
Tripitaka Master Shan-wu-wei, The I, p. 166
True Aspect of All Phenomena, The I, p. 383
Two Kinds of Faith, The I, p. 899
Two Kinds of Illness, The I, p. 919
Two Meanings Implied in the Nembutsu Leading to the Hell of Incessant Suffering, The II, p. 301

Unanimous Declaration by the Buddhas of the Three Existences regarding the Classification of the Teachings and Which Are to Be Abandoned and Which Upheld, The II, p. 835
Understanding the Meaning of “The Object of Devotion for Observing the Mind” II, p. 604
Unity of Husband and Wife, The I, p. 463
Universal Salty Taste, The I, p. 39
Unmatched Blessings of the Law, The I, p. 973
Unseen Virtue and Visible Reward I, p. 907

Visit as Rare as the Udumbara Flower, A II, p. 1075
Votary of the Lotus Sutra Will Meet Persecution, The I, p. 447

Warning against Begrudging One’s Fief, A I, p. 823
Way to Minobu, The II, p. 480
Wealthy Man Sudatta, The I, p. 1086
What It Means to Hear the Buddha Vehicle for the First Time II, p. 741
What It Means to Slander the Law II, p. 246
When the Roots Are Exposed, the Branches Wither II, p. 1065
White Horses and White Swans I, p. 1061
Why No Protection from the Heavenly Gods? II, p. 432
Why Present-Day Nembutsu Practitioners Are Destined for the Hell of Incessant Suffering II, p. 288
Winter Always Turns to Spring I, p. 535
Woman Who Gave a Piece of Gold, The II, p. 681
Wonderful Means of Surmounting Obstacles, The I, p. 842
Workings of Brahmā and Shakra, The I, p. 798
Wu-lung and I-lung I, p. 1099


Appendix O
Chinese Zodiacal Symbols

The ten stems or trunks: the names are derived from the five elements combined with the genitive particle no and either e (elder) or to (younger). E and to also symbolize yang and yin, respectively.
Chinese character

Five elements
木 ki
火 hi
土 tsuchi
金 kane1
水 mizu
E and to
1. Kane (金) is pronounced ka in its two combinations.

The twelve branches: used to indicate directions and the divisions of the day.
Chinese charac-

Animal name





The sexagenary cycle: the stems and branches are combined to form a cycle of sixty terms.
1. 甲子
2. 乙丑
3. 丙寅
4. 丁卯
5. 戊辰
6. 己巳
7. 庚午
8. 辛未
9. 壬申
10. 癸酉
11. 甲戌
12. 乙亥
13. 丙子
14. 丁丑
15. 戊寅
16. 己卯
17. 庚辰
18. 辛巳
19. 壬午
20. 癸未
21. 甲申
22. 乙酉
23. 丙戌
24. 丁亥
25. 戊子
26. 己丑
27. 庚寅
28. 辛卯
29. 壬辰
30. 癸巳
31. 甲午
32. 乙未
33. 丙申
34. 丁酉
35. 戊戌
36. 己亥
37. 庚子
38. 辛丑
39. 壬寅
40. 癸卯
41. 甲辰
42. 乙巳
43. 丙午
44. 丁未
45. 戊申
46. 己酉
47. 庚戌
48. 辛亥
49. 壬子
50. 癸丑
51. 甲寅
52. 乙卯
53. 丙辰
54. 丁巳
55. 戊午
56. 己未
57. 庚申
58. 辛酉
59. 壬戌
60. 癸亥



Emerging from the Earth

At that time the bodhisattvas mahasattva who had gathered from lands in other directions, greater in number than the sands of eight Ganges Rivers, stood up in the midst of the great assembly, pressed their palms together, bowed in obeisance, and said to the Buddha: “World-Honored One, if you will permit us in the age after the Buddha has entered extinction to diligently and earnestly protect, embrace, read, recite, copy, and offer alms to this sutra in the saha world, we will preach it widely throughout this land!”
At that time the Buddha said to the bodhisattvas mahasattva: “Leave off, good men! There is no need for you to protect and embrace this sutra. Why? Because in this saha world of mine there are bodhisattvas mahasattva who are as numerous as the sands of sixty thousand Ganges Rivers, and each of these bodhisattvas has a retinue equal to the sands of sixty thousand Ganges Rivers. After I have entered extinction these people will be able to protect, embrace, read, recite, and widely preach this sutra.”
When the Buddha spoke these words, the earth of all the billion lands of the saha world trembled and split open, and out of it emerged at the same instant immeasurable thousands, ten thousands, millions of bodhisattvas mahasattva. The bodies of these bodhisattvas were all golden in hue, with the thirty-two features and an immeasurable brightness. Previously they had all been dwelling in the world of empty space underneath the saha p.253world. But when these bodhisattvas heard the voice of Shakyamuni Buddha speaking, they came up from below.
Each one of these bodhisattvas was the leader of his own great assembly, and each brought with him a retinue equal in number to the sands of sixty thousand Ganges Rivers. To say nothing of those who brought retinues equal to the sands of fifty thousand, forty thousand, thirty thousand, twenty thousand, or ten thousand Ganges Rivers. Or a retinue equal to as little as the sands of one Ganges River, half a Ganges River, one fourth of a Ganges River, or as little as one part in a thousand, ten thousand, a million nayutas of a Ganges River. Or those whose retinue was only one thousand ten thousand million nayutas. Or only a million ten thousand. Or only a thousand ten thousand, a hundred ten thousand, or just ten thousand. Or only one thousand, one hundred, or ten. Or who brought with them only five, four, three, two, or one disciple. Or those who came alone, preferring to carry out solitary practices. Such were they, then, immeasurable, boundless, beyond anything that can be known through calculation, simile, or parable.
After these bodhisattvas had emerged from the earth, they each one proceeded to the wonderful tower of seven treasures suspended in the sky where Many Treasures Thus Come One and Shakyamuni Buddha were. On reaching it, they turned to the two world-honored ones, bowed their heads, and made obeisance at their feet. They also all performed obeisance to the buddhas seated on lion seats underneath the jeweled trees. Then they circled around to the right three times, pressed their palms together in a gesture of respect, utilizing the bodhisattvas’ various methods of praising to deliver praises, and then took up a position to one side, gazing up in joy at the two world-honored ones. While these bodhisattvas mahasattva who had emerged from the earth were employing the bodhisattvas’ various methods of praising to praise the buddhas, an interval of fifty small kalpas passed by.
At that time Shakyamuni Buddha sat silent, and the four kinds of believers likewise all remained silent for fifty small kalpas, but because of the supernatural powers of the Buddha, it p.254was made to seem to the members of the great assembly like only half a day.
At that time the four kinds of believers, also because of the supernatural powers of the Buddha, saw these bodhisattvas filling the sky over immeasurable hundreds, thousands, ten thousands, and millions of lands. Among these bodhisattvas were four leaders. The first was called Superior Practices, the second was called Boundless Practices, the third was called Pure Practices, and the fourth was called Firmly Established Practices. These four bodhisattvas were the foremost leaders and guiding teachers among all the group. In the presence of the great assembly, each one of these pressed his palms together, gazed at Shakyamuni Buddha, and inquired: “World-Honored One, are your illnesses few, are your worries few, are your practices proceeding comfortably? Do those whom you propose to save readily receive instruction? Does the effort not cause the world-honored one to become weary and spent?”
At that time the four great bodhisattvas spoke in verse form, saying:

Is the World-Honored One comfortable,
with few illnesses, few worries?
In teaching and converting living beings,
can you do so without fatigue and weariness?
And do living beings
receive instruction readily or not?
Does it not cause the World-Honored One
to become weary and spent?

At that time in the midst of the great assembly of bodhisattvas the world-honored one spoke these words: “Just so, just so, good men! The thus come one is well and happy, with few ills and few worries. The living beings are readily converted and saved and I am not weary or spent. Why? Because for age after age in the past the living beings have constantly received my instruction. And also they have offered alms and paid reverence to the buddhas of the past and have planted various good roots. p.255So when these living beings see me for the first time and listen to my preaching, they all immediately believe and accept it, entering into the wisdom of a thus come one, with the exception of those who earlier practiced and studied the lesser vehicle. And now I will make it possible for these persons to listen to this sutra and enter the wisdom of a buddha.”
At that time the [four] great bodhisattvas spoke in verse form, saying:

Excellent, excellent,
great hero, World-Honored One!
The living beings
are readily converted and saved.
They know how to inquire about
the most profound wisdom of the buddhas,
and having heard, they believe and understand it.
We are accordingly overjoyed.

At that time the world-honored one praised the great bodhisattvas who led the group, saying: “Excellent, excellent, good men! You know how to rejoice in your hearts for the thus come one.”
At that time the bodhisattva Maitreya and the multitude of bodhisattvas equal in number to the sands of eight thousand Ganges Rivers all thought to themselves: Never in the past have we seen or heard of such a great multitude of bodhisattvas mahasattva as these who have emerged from the earth and now stand before the world-honored one pressing their palms together, offering alms, and inquiring about the thus come one!
At that time the bodhisattva mahasattva Maitreya, knowing the thought that was in the minds of the bodhisattvas as numerous as the sands of eight thousand Ganges Rivers, and wishing also to resolve his own doubts, pressed his palms together, turned to the Buddha, and made this inquiry in verse form:

Immeasurable thousands, ten thousands, millions,
a great host of bodhisattvas
p.256such as was never seen in the past—
I beg the most honored of two-legged beings to explain
where they have come from,
what causes and conditions bring them together!
Huge in body, with great transcendental powers,
unfathomable in wisdom,
firm in their intent and thought,
with the power of great perseverance,
the kind living beings delight to see—
where have they come from?
Each one of these bodhisattvas
brings with him a retinue
immeasurable in number
like the sands of the Ganges River.
Some of these great bodhisattvas
bring numbers equal to the sands of sixty thousand Ganges Rivers.
And this great multitude
with a single mind seek the buddha way.
These great teachers
equal in number to the sands of sixty thousand Ganges Rivers
together come to offer alms to the Buddha
and to guard and uphold this sutra.
More numerous are those with followers
like the sands of fifty thousand Ganges Rivers,
those with followers like the sands of forty thousand, thirty thousand,
twenty thousand, ten thousand,
one thousand, one hundred,
or the sands of a single Ganges River,
half a Ganges River, one third, one fourth,
or only one part in a million ten thousand;
those with one thousand, ten thousand nayutas,
ten thousand, a million disciples,
or half a million—
they are more numerous still.
p.257Those with a hundred ten thousand or ten thousand followers,
a thousand or a hundred,
fifty or ten,
three, two, or one,
or those who come alone without followers,
delighting in solitude,
all coming to where the Buddha is—
they are even more numerous than those described above.
If one should try to use an abacus
to calculate the number of this great multitude,
though he spent as many kalpas as Ganges sands
he could never know the full sum.
This host of bodhisattvas
with their great dignity, virtue, and diligence—
who preached the Law for them,
who taught and converted them and brought them to this?
Under whom did they first set their minds on enlightenment,
what buddha’s Law do they praise and proclaim?
What sutra do they embrace and carry out,
what buddha way do they practice?
These bodhisattvas
possess transcendental powers and the power of great wisdom.
The earth in four directions trembles and splits
and they all emerge from out of it.
World-Honored One, from times past
I have seen nothing like this!
I beg you to tell me where they come from,
the name of the land.
I have constantly journeyed from land to land
but never have I seen such a thing!
In this whole multitude
there is not one person that I know.
p.258Suddenly they have come up from the earth—
I beg you to explain the cause.
The members of this great assembly now,
the immeasurable hundreds, thousands, millions
of bodhisattvas,
all want to know these things.
Regarding the causes that govern the beginning and end
of this multitude of bodhisattvas,
possessor of immeasurable virtue, World-Honored One,
we beg you to dispel the doubts of the assembly!

At that time the buddhas who were emanations of Shakyamuni Buddha and had arrived from immeasurable thousands, ten thousands, millions of lands in other directions were seated cross-legged on lion seats under jeweled trees in eight directions. The attendants of these buddhas all saw the great multitude of bodhisattvas who had emerged from the earth in the four directions of the major world system and were suspended in the air, and each one said to his respective buddha: “World-Honored One, this great multitude of immeasurable, boundless asamkhyas of bodhisattvas—where did they come from?”
At that time the buddhas spoke to their attendants, saying: “Good men, wait a moment. There is a bodhisattva mahasattva named Maitreya who has received a prophecy from Shakyamuni Buddha that he will be the next hereafter to become a buddha. He has already inquired about this matter and the Buddha is now about to answer him. You should take this opportunity to listen to what he says.”
At that time Shakyamuni Buddha said to the bodhisattva Maitreya: “Excellent, excellent, Ajita, that you should question the Buddha about this great affair. All of you with a single mind should don the armor of diligence and determine to be firm in intent. The thus come one wishes now to summon forth and declare the wisdom of the buddhas, the freely exercised transcendental power of the buddhas, the power of the buddhas that has the lion’s ferocity, the fierce and greatly forceful power of the buddhas.”
p.259At that time the world-honored one, wishing to state his meaning once more, spoke in verse form, saying:

Be diligent and of a single mind,
for I wish to explain this affair.
Have no doubts or regrets—
the buddha wisdom is hard to fathom.
Now you must put forth the power of faith,
abiding in patience and goodness.
A Law that in the past was never heard
you will now all be able to hear.
Now I will bring you ease and consolation—
do not harbor doubts or fears.
The Buddha has nothing but truthful words,
his wisdom cannot be measured.
This foremost Law that he has gained
is very profound, incapable of analysis.
He will now expound it—
you must listen with a single mind.

At that time the world-honored one, having spoken these verses, said to the bodhisattva Maitreya: “With regard to this great multitude I now say this to you. Ajita, these bodhisattvas mahasattva who in immeasurable and countless asamkhyas have emerged from the earth and whom you have never seen before in the past—after I attained supreme perfect enlightenment in this saha world, I converted and guided these bodhisattvas, trained their minds, and caused them to develop a longing for the way. These bodhisattvas have all been dwelling in the world of empty space underneath the saha world. They read, recite, understand the various scriptures, ponder them, make distinctions, and keep them correctly in mind.
“Ajita, these good men take no delight in being in the crowd and indulging in much talk. Their delight is constantly to be in a quiet place, exerting themselves diligently and never resting. Nor do they linger among human or heavenly beings, but constantly delight in profound wisdom, being free from all p.260hindrances. And they constantly delight in the Law of the buddhas, diligently and with a single mind pursuing unsurpassed wisdom.”
At that time the world-honored one, wishing to state his meaning once more, spoke in verse form, saying:

Ajita, you should understand this.
These great bodhisattvas
for countless kalpas
have practiced the buddha wisdom.
All have been converted by me;
I caused them to set their minds on the great way.
These are my sons,
they dwell in this world,
constantly carrying out dhuta practices,
preferring a quiet place,
rejecting the fret and confusion of the crowd,
taking no delight in much talk.
In this manner these sons
study and practice my teaching of the way.
And in order that day and night with constant diligence
they may seek the buddha way,
in this saha world
they have been dwelling in the empty space in its lower part.
Firm in the power of will and concentration,
with constant diligence seeking wisdom,
they expound various wonderful doctrines
and their minds are without fear.
When I was in the vicinity of the city of Gaya,
seated beneath the bodhi tree,
I attained the highest, the correct enlightenment,
and turned the wheel of the unsurpassed Law.
Thereafter I taught and converted them,
caused them for the first time to set their minds on the way.
Now all of them dwell in the stage of non-regression,
p.261and all in time will be able to become buddhas.
What I speak now are true words—
with a single mind you must believe them!
Ever since the long distant past
I have been teaching and converting this multitude.

At that time the bodhisattva mahasattva Maitreya, as well as the countless other bodhisattvas, found doubts and perplexities rising in their minds. They were puzzled at this thing that had never happened before and thought to themselves: How could the world-honored one in such a short space of time have taught and converted an immeasurable, boundless asamkhya number of great bodhisattvas of this sort and enabled them to dwell in supreme perfect enlightenment?
Thereupon Maitreya said to the Buddha: “World-Honored One, when the thus come one was crown prince, you left the palace of the Shakyas and sat in the place of enlightenment not far from the city of Gaya, and there attained supreme perfect enlightenment. Barely forty years or more have passed since then. World-Honored One, how in that short time could you have accomplished so much work as a buddha? Was it through the authoritative powers of a buddha, or through the blessings of a buddha, that you were able to teach and convert such an immeasurable number of great bodhisattvas and enable them to achieve supreme perfect enlightenment? World-Honored One, a multitude of great bodhisattvas such as this—a person might spend a thousand, ten thousand, a million kalpas counting them and never be able to reach the end or discover the limit! Since the far distant past, in the dwelling places of immeasurable, boundless numbers of buddhas, they must have planted good roots, carried out the bodhisattva way, and engaged constantly in brahma practices. World-Honored One, it is hard for the world to believe such a thing!
“Suppose, for example, that a young man of twenty-five, with ruddy complexion and hair still black, should point to someone who was a hundred years old and say, ‘This is my son!’ or that the hundred-year-old man should point to the youth and say, p.262‘This is my father, who sired and raised me!’ This would be hard to believe, and so too is what the Buddha says.
“It has in fact not been long since you attained the way. But this great multitude of bodhisattvas have already for immeasurable thousands, ten thousands, millions of kalpas applied themselves diligently and earnestly for the sake of the buddha way. They have learned to enter into, emerge from, and dwell in immeasurable hundreds, thousands, ten thousands, millions of samadhis, have acquired great transcendental powers, have over a long period carried out brahma practices, and have been able step by step to practice various good doctrines, becoming skilled in questions and answers, a treasure among persons, something seldom known in all the worlds. And today, World-Honored One, you tell us that, in the time since you attained the buddha way, you have caused these people for the first time to aspire to enlightenment, have taught, converted, and led them, and directed them toward supreme perfect enlightenment!
“World-Honored One, it is not long since you attained buddhahood, and yet you have been able to carry out this great meritorious undertaking! We ourselves have faith in the Buddha, believing that he preaches in accordance with what is appropriate, that the words spoken by the Buddha are never false, and that the Buddha’s knowledge is in all cases penetrating and comprehensive. Nevertheless, in the period after the Buddha has entered extinction, if bodhisattvas who have just begun to aspire to enlightenment should hear these words, they will perhaps not believe or accept them but will be led to commit the crime of rejecting the Law. Therefore, World-Honored One, we beg you to explain so we may put aside our doubts, and so that, in future ages when good men hear of this matter, they will not entertain doubts!”
At that time the bodhisattva Maitreya, wishing to state his meaning once more, spoke in verse form, saying:

In the past the Buddha departed from the Shakya clan,
left his household, and near Gaya
sat under the bodhi tree.
p.263Little time has passed since then,
yet these sons of the Buddha
are immeasurable in number!
Already for a long time they have practiced the buddha way,
dwelling in transcendental powers and the power of wisdom,
skillfully learning the bodhisattva way,
unsoiled by worldly things
like the lotus flower in the water.
Emerging from the earth,
all display reverent and respectful minds,
standing in the presence of the world-honored one.
This is difficult to fathom—
how can one believe it?
The Buddha attained the way very recently,
yet those he has helped to gain success are so many!
We beg you to dispel the doubts of the assembly,
to make distinctions and explain the truth of the matter.
It is as though a young man
just turned twenty-five
were to point to a hundred-year-old man
with gray hair and wrinkled face
and say, ‘I sired him!’
and the old man were to say, ‘This is my father!’
The father youthful, the son old—
no one in the world could believe this!
World-Honored One, your case is similar.
Only very recently you attained the way.
These bodhisattvas
are firm in will, in no way timid or immature.
For immeasurable kalpas
they have been practicing the bodhisattva way.
They are clever at difficult questions and answers,
their minds know no fear.
They have firmly cultivated persevering minds,
upright in dignity and virtue.
p.264They are praised by the buddhas of the ten directions
as able and adept at preaching distinctions.
They have no wish to remain among the crowd
but constantly favor a state of meditation,
and in order to seek the buddha way
they have been dwelling in the space under the earth.
This we have heard from the Buddha
and have no doubts in the matter.
But for the sake of future ages we beg the Buddha
to explain and bring about understanding.
If with regard to this sutra
one should harbor doubt and fail to believe,
one will fall at once into the evil paths.
So we beg you now to explain.
These immeasurable bodhisattvas—
how in such a short time
did you teach them, cause them to have aspiring minds,
and to dwell in the stage of no regression?

Kosen-rufu is a very long struggle. It is a march that will continue over the ten thousand years of the Latter Day of the Law. Therefore, let us advance joyfully and unhurriedly. Activities must not be conducted in such a way that people suffer and become exhausted. Meetings should be short and not too numerous and conducted so that they are valuable and productive for all concerned.
Daisaku Ikeda WWW.SGI.ORG

DIALOGUE IN BUDDHISM: WWW.SGI.ORG = “The practice of dialogue expresses a central tenet of Buddhism–faith in human beings, in their limitless dignity and potential as possessors and embodiments of universal truth. In the Buddhist tradition, dialogue–open and respect-based human interaction–has played a central part in the quest to discover and identify common or universal values that would allow human beings to live in the best, most humane and empowering ways.”


The Essene Gosel Of Peace

Book One

The Original Hebrew and Aramaic Texts
Translated and edited by
Book Design by Golondrina Graohics
Copyright @ 1981, by the Internation,l Blogenic Society
Printed In the United States of America-All Rights Reserved

Order a hard copy of The Essene Gospel of Peace Book 1

And then many sick and maimed came to Jesus, asking him. “if you know all things, tell us, why do we suffer with these grievous plagues? Why are we not whole like other men? Master, heal us, that we too may be made strong, and need abide no longer in our misery. We know that you have it in your power to heal all manner of disease. Free us from Satan and from all his great afflictions. Master, have compassion on us.”

And Jesus answered- “Happy are you that you hunger for the truth, for I will satisfy you with the bread of wisdom. Happy are you, that you knock, for I will open to you the door of life. Happy are you, that you would cast off the power of Satan, for I will lead you into the kincdom of our Mother’s angels, where the power of Satan cannot enter.”

And they asked him in amazement: “Who is our Mother and which her angels? And where is her kingdom?”

“Your Mother is in you, and you in her. She bore you she gives you life. it was she who gave to you your body, and to her shall you one day give it back again. Happy are you when you come to know her and her kingdom; if you receive your Mother’s angels and if you do her laws. I tell you truly, he who does these things shall never see disease. For the power of our Mother is above all. And it destroys Satan and his kingdom, and has rule over all your bodies and all living things.

“The blood which runs in us is born of the blood of our Earthly Mother. Her blood falls from the clouds; leaps from the womb of the earth; babbles in the brooks of the mountains; flows wide in the rivers of the plains; sleeps in the lakes; rages mightily in tempestuous seas.

“The air which we breathe is born of the breath of our Earthly Mother. Her breath is azure in the heights of t heavens; soughs in the tops of the mountains; whispers the leaves of the forest; billows over the cornfields; slumbers in the deep valleys, burns hot in the desert.

“The hardness of our bones is born of the bones of our Earthly Mother, of the rocks and of the stones. They stand naked to the heavens on the tops of mountains; are as giants that lie sleeping on the sides of the mountains, as idols set in the desert, and are hidden in the deepness of the earth.

“The tenderness of our flesh is born of the flesh of our Earthly Mother; whose flesh waxes yellow and red in the fruits of the trees, and nurtures us in the furrows of the fields.

“Our bowels are born of the bowels of our Earthly Mother, and are hid from our eyes, like the invisible depths of the earth.

“The light of our eyes, the hearing of our ears, both are born of the colors and the sounds of our Earthly Mother; which enclose us about, as the waves of the sea a fish, as the eddying air a bird.

“I tell you in very truth, Man is the Son of the Earthly Mother, and from her did the Son of Man receive his whole body, even as the body of the newborn babe is born of the womb of his mother. I tell you truly, you are one with the Earthly Mother; she is in you, and you in her. Of her were you born, in her do you live, and to her shall you return again. Keep, therefore, her laws, for none can live long, neither be happy, but he who honors his Earthly Mother and does her laws. For your breath is her breath; your blood her blood; your bone her bone; your flesh her flesh; your bowels her bowels; your eyes and your ears are her eyes and her ears.

“I tell you truly, should you fail to keep but one only of all these laws, should you harm but one only of all your body’s members, you shall be utterly lost in your grievous sickness, and there shall be weeping and gnashing of teeth. I tell you, unless you follow the laws of your Mother, you can in no wise escape death. And he who clings to the laws of his Mother, to him shall his Mother cling also. She shall heal all his plagues, and he shall never become sick. She gives him long life, and protects him from all afflictions; from fire, from water, from the bite of venomous serpents. For your Mother bore you, keeps life within you. She has given you her body, and none but she heals you. Happy is he who loves his Mother and lies quietly in her bosom. For your Mother loves you, even when you turn away from her. And how much more shall she love you, if you turn to her again? I tell you truly, very great is her love, greater than the greatest of mountains, deeper than the deepest seas. And those who love their Mother, she never deserts them. As the hen protects her chickens, as the lioness her cubs, as the mother her newborn babe, so does the Earthly Mother protect the Son of Man from all danger and from all evils.

“For I tell you truly, evils and dangers innumerable lie in wait for the Sons of Men. Beelzebub, the prince of all devils, the source of every evil, lies in wait in the body of all the Sons of Men. He is death, the lord of every plague, and taking upon him a pleasing raiment, he tempts and entices the Sons of Men. Riches does he promise, and power, and splendid palaces, and garments of gold and silver, and a multitude of servants, all these; he promises renown and glory, fornication and lustfulness, gluttony and wine-bibbing, riotous living, and slothfulness and idle days. And he entices every one by that to which their heart is most inclined. And in the day that the Sons of Men have already become the slaves of all these vanities and abominations, then in payment thereof he snatches from the Sons of Men all those things which the Earthly Mother gave them so abundantly. He takes from them their breath, their blood, their bone, their flesh, their bowels, their eyes and their ears. And the breath of the Son of Man becomes short and stifled, full of pain and evil-smelling, like the breath of unclean beasts. And his blood becomes thick and evil-smelling, like the water of the swamps; it clots and blackens, like the night of death. And his bone becomes hard and knotted; it melts away within and breaks asunder, as a stone falling down upon a rock. And his flesh waxes fat and watery; it rots and putrefies, with scabs and boils that are an abomination.

And his bowels become full with abominable filthiness, with oozing streams of decay; and multitudes of abominable worms have their habitation there. And his eyes grow dim, till dark night enshrouds them, and his ears become stopped, like the silence of the grave. And last of all shall the erring Son of Man lose life. For he kept not the laws of his Mother, and added sin to sin. Therefore, are taken from him all the gifts of the Earthly Mother: breath, blood, bone, flesh, bowels, eyes and ears, and after all else, life, with which the Earthly Mother crowned his body.

“But if the erring Son of Man be sorry for his sins and undo them, and return again to his Earthly Mother; and if he do his Earthly Mother’s laws and free himself from Satan’s clutches, resisting his temptations, then does the Earthly Mother receive again her erring Son with love and sends him her angels that they may serve him. I tell you truly, when the Son of Man resists the Satan that dwells in him and does not his will, in the same hour are found the Mother’s angels there, that they may serve him with all their power and free utterly the Son of Man from the power of Satan.

“For no man can serve two masters. For either he serves Beelzebub and his devils or else he serves our Earthly Mother and her angels. Either he serves death or he serves life. I ten you truly, happy are those that do the laws of life and wander not upon the paths of death. For in them the forces of life wax strong and they escape the plagues of death.”

And all those round about him listened to his words with amazement, for his word was with power, and he taught quite otherwise than the priests and scribes.

And though the sun was now set, they departed not to their homes. They sat round about Jesus and asked him: “Master, which are these laws of life? Rest with us awhile longer and teach us. We would listen to your teaching that we may be healed and become righteous.”

And Jesus himself sat down in their midst and said: “I tell you truly, none can be happy, except he do the Law.”

And the others answered: “We all do the laws of Moses, our lawgiver, even as they are written in the holy scriptures.”

And Jesus answered: “Seek not the law in your scriptures, for the law is life, whereas the scripture is dead. I tell you truly, Moses received not his laws from God in writing, but through the living word. The law is living word of living God to living prophets for living men. In everything that is life is the law written. You find it in the grass, in the tree, in the river, in the mountain, in the birds of heaven, in the fishes of the sea; but seek it chiefly in yourselves. For I tell you truly, all living things are nearer to God than the scripture which is without life. God so made life and all living things that they might by the everlasting word teach the laws of the true God to man. God wrote not the laws in the pages of books, but in your heart and in your spirit. They are in your breath, your blood, your bone; in your flesh, your bowels, your eyes, your ears, and in every little part of your body. They are present in the air, in the water, in the earth, in the plants, in th e sunbeams, in the depths and in the heights. They all speak to you that you may understand the tongue and the will of the living God. But you shut your eyes that you may not see, and you shut your ears that you may not hear. I tell you truly, that the scripture is the work of man, but life and all its hosts are the work of our God. Wherefore do you not listen to the words of God which are written in His works? And wherefore do you study the dead scriptures which are the work of the hands of men?”

“How may we read the laws of God elsewhere than in the scriptures? Where are they written? Read them to us from there where you see them, for we know nothing else but the scriptures which we have inherited from our forefathers. Tell us the laws of which you speak, that hearing them we may be healed and justified.”

Jesus said: “You do not understand the words of life, because you are in death. Darkness darkens your eyes and your ears are stopped with deafness. For I tell you, it profits you not at all that you pore over dead scriptures if by your deeds you deny him who has given you the scriptures.

I tell you truly, God and his laws are not in that which you do. They are not in gluttony and in wine-bibbing, neither in riotous living, nor in lustfulness, nor in seeking after riches, nor yet in hatred of your enemies. For all these things are far from the true God and from his angels. But all these things come from the kingdom of darkness and the lord of all evils. And all these things do you carry in yourselves; and so the word and the power of God enter not into you, because all manner of evil and all manner of abominations have their dwelling in your body and your spirit. If you will that the living God’s word and his power may enter you, defile not your body and your spirit; for the body is the temple of the spirit, and the spirit is the temple of God. Purify, therefore, the temple, that the Lord of the temple may dwell therein and occupy a place that is worthy of him.

“And from all temptations of your body and your spirit, coming from Satan, withdraw beneath the shadow of God’s heaven.

“Renew yourselves and fast. For I tell you truly, that Satan and his plagues may only be cast out by -fasting and by prayer. Go by yourself and fast alone, and show your fasting to no man. The living God shall see it and great shall be your reward. And fast till Beelzebub and all his evils depart from you, and all the angels of our Earthly Mother come and serve you. For I tell you truly, except you fast, you shall never be freed from the power of Satan and from all diseases that come from Satan. Fast and pray fervently, seeking the power of the living God for your healing. While you fast, eschew the Sons of Men and seek our Earthly Mother’s angels, for he that seeks shall find.

“Seek the fresh air of the forest and of the fields, and there in the midst of them shall you find the angel of air. Put off your shoes and your clothing and suffer the angel of air to embrace all your body. Then breathe long and deeply, that the angel of air may be brought within you. I tell you truly, the angel of air shall cast out of your body all uncleannesses which defiled it without and within. And thus shall all evil-smelling and unclean things rise out of you, as the smoke of fire curls upwards and is lost in the sea of the air. For I tell you truly, holy is the angel of air, who cleanses all that is unclean and makes all evil-smelling things of a sweet odor. No man may come before the face of God, whom the angel of air lets not pass. Truly, all must be born again by air and by truth, for your body breathes the air of the Earthly Mother, and your spirit breathes the truth of the Heavenly Father.

“After the angel of air, seek the angel of water. Put off your shoes and your clothing and suffer the angel of water to embrace all your body. Cast yourselves wholly into his enfolding arms, and as often as you move the air with your breath, move with your body the water also. I tell you truly, the angel of water shall cast out of your body all uncleannesses which defiled it without and within. And all unclean and evil-smelling things shall flow out of you, even as the uncleannesses of garments washed in water flow away and are lost in the stream of the river. I tell you truly, holy is the angel of water who cleanses all that is unclean and makes all evil-smelling things of a sweet odor. No man may come before the face of God whom the angel of water lets not pass. in very truth, all must be born again of water and of truth, for your body bathes in the river of earthly life, and your spirit bathes in the river of life everlasting. For you receive your blood from our Earthly Mother and the truth from our Heavenly Father.

“Think not that it is sufficient that the angel of water embrace you outwards only. I tell you truly, the uncleanness within is greater by much than the uncleanness without. And he who cleanses himself without, but within remains unclean, is like to tombs that outwards are painted fair, but are within full of all manner of horrible uncleannesses and abominations. So I tell you truly, suffer the angel of water to baptize you also within, that you may become free from all your past sins, and that within likewise you may become as pure as the river’s foam sporting in the sunlight.

“Seek, therefore, a large trailing gourd, having a stalk the length of a man; take out its inwards and fill it with water from the river which the sun has warmed. Hang it upon the branch of a tree, and kneel upon the ground before the angel of water, and suffer the end of the stalk of the trailing gourd to enter your hinder parts, that the water may flow through all your bowels. Afterwards rest kneeling on the ground before the angel of water and pray to the living God that he will forgive you all your past sins, and pray the angel of water that he will free your body from every uncleanness and disease. Then let the water run out from your body, that it may carry away from within it all the unclean and evil-smelling things of Satan. And you shall see with your eyes and smell with your nose all the abominations, and uncleannesses which defiled the temple of your body; even all the sins which abode in your body, tormenting you with all manner of pains. I tell you truly, baptism with water frees you from all of these. Renew your baptizing with water on every day of your fast, till the day when you see that the water which flows out of you is as pure as the river’s foam. Then betake your body to the coursing river, and there in the arms of the angel of water render thanks to the living God that he has freed you from your sins. And this holy baptizing by the angel of water is: Rebirth unto the new life. For your eyes shall henceforth see, and your ears shall hear. Sin no more, therefore, after your baptism, that the angels of air and of water may eternally abide in you and serve you evermore.

“And if afterward there remain within you aught of your past sins and uncleannesses, seek the angel of sunlight. Put off your shoes and your clothing and suffer the angel of sunlight to embrace all your body. Then breathe long and deeply, that the angel of sunlight may be brought within you. And the angel of sunlight shall cast out of your body all evil-smelling and unclean things which defiled it without and within. And all unclean and evil-smelling things shall rise from you, even as the darkness of night fades before the brightness of the rising sun. For I tell you truly, holy is the angel of sunlight who cleans out all uncleannesses and makes all evil-smelling things of a sweet odor. None may come before the face of God, whom the angel of sunlight lets not pass. Truly, all must be born again of sun and of truth, for your body basks in the sunlight of the Earthly Mother, and your spirit basks in the sunlight of the truth of the Heavenly Father.

“The angels of air and of water and of sunlight are brethren. They were given to the Son of Man that they might serve him, and that he might go always from one to the other.

“Holy, likewise, is their embrace. They are indivisible children of the Earthly Mother, so do not you put asunder those whom earth and heaven have made one. Let these three brother angels enfold you every day and let them abide with you through all your fasting.

“For I tell you truly, the power of devils, all sins and uncleannesses shall depart in haste from that body which is embraced by these three angels. As thieves flee from a deserted house at the coming of the lord of the house, one by the door, one by the window, and the third by the roof, each where he is found, and whither he is able, even so shall flee from your bodies all devils of evil, all past sins, and all uncleannesses and diseases which defiled the temple of your bodies. When the Earthly Mother’s angels enter into your bodies, in such wise that the lords of the temple repossess it again, then shall all evil smells depart in haste by your breath and by your skin, corrupt waters by your mouth and by your skin, by your hinder and your privy parts. And all these things you shall see with your eyes and smell with your nose and touch with your hands. And when all sins and uncleannesses are gone from your body, your blood shall become as pure as our Earthly Mother’s blood and as the river’s foam sporting in the sunlight. And your breath shall become as pure as the breath of odorous flowers; your flesh as pure as the flesh of fruits reddening upon the leaves of trees; the light of your eye as clear and bright as the brightness of the sun shining upon the blue sky. And now shall all the angels of the Earthly Mother serve you. And your breath, your blood, your flesh shall be one with the breath, the blood and the flesh of the Earthly Mother, that your spirit also may become one with the spirit of your Heavenly Father. For truly, no one can reach the Heavenly Father unless through the Earthly Mother. Even as no newborn babe can understand the teaching of his father till his mother has suckled him, bathed him, nursed him, put him to sleep and nurtured him. While the child is yet small, his place is with his mother and he must obey his mother. When the child is grown up, his father takes him to work at his side in the field, and the child comes back to his mother o nly when the hour of dinner and supper is come. And now his father teaches him, that he may become skilled in the works of his father. And when the father sees that his son understands his teaching and does his work well, he gives him all his possessions, that they may belong to his beloved son, and that his son may continue his father’s work. I tell you truly, happy is that son who accepts the counsel of his mother and walks therein. And a hundred times more happy is that son who accepts and walks also in the counsel of his father, for it was said to you: ‘Honor thy father and thy mother that thy days may be long upon this earth.’ But I say to you, Sons of Man: Honor your Earthly Mother and keep all her laws, that your days may be long on this earth, and honor your Heavenly Father that Eternal Life may be yours in the heavens. For the Heavenly Father is a hundred times greater than all fathers by seed and by blood, and greater is the Earthly Mother than all mothers by the body. And d earer is the Son of Man in the eyes of his Heavenly Father and of his Earthly Mother than are children in the eyes of their fathers by seed and by blood and of their mothers by the body. And more wise are the words and laws of your Heavenly Father and of your Earthly Mother than the words and the will of all fathers by seed and by blood, and of all mothers by the body. And of more worth also is the inheritance of your Heavenly Father and of your Earthly Mother, the everlasting kingdom of earthly and heavenly life, than all the inheritances of your fathers by seed and by blood, and of your mothers by the body.

“And your true brothers are all those who do the will of your Heavenly Father and of your Earthly Mother, and not your brothers by blood. I tell you truly, that your true brothers in the will of the Heavenly Father and of the Earthly Mother will love you a thousand times more than your brothers by blood. For since the days of Cain and Abel, when brothers by blood transgressed the will of God, there is no true brotherhood by blood. And brothers do unto brothers as do strangers. Therefore, I say to you, love your true brothers in the will of God a thousand times more than your brothers by blood.


“It is by love, that the Heavenly Father and the Earthly Mother and the Son of Man become one. For the spirit of the Son of Man was created from the spirit of the Heaven Father, and his body from the body of the Earthly Mother. Become, therefore, perfect as the spirit of your Heavenly Father and the body of your Earthly Mother are perfect. And so love your Heavenly Father, as he loves your spirit. And so love your Earthly Mother, as she loves your body. And so love your true brothers, as your Heavenly Father and your Earthly Mother love them. And then your Heavenly Father shall give you his holy spirit, and your Earthly Mother shall give you her holy body. And then shall the Sons of Men like true brothers give love one to another, the love which they received from their Heavenly Father and from their Earthly Mother; and they shall all become comforters one of another. And then shall disappear from the earth all evil and all sorrow, and there shall be love and joy upon earth. And th en shall the earth be like the heavens, and the kingdom of God shall come. And then shall come the Son of Man in all his glory, to inherit the kingdom of God. And then shall the Sons of Men divide their divine inheritance, the kingdom of God. For the Sons of Men live in the Heavenly Father and in the Earthly Mother, and the Heavenly Father and the Earthly Mother live in them. And then with the kingdom of God shall come the end of the times. For the Heavenly Father’s love gives to all life everlasting in the kingdom of God. For love is eternal. Love is stronger than death.

“Though I speak with the tongues of men and of angels, but have not love, I am become as sounding brass or a tinkling cymbal. Though I tell what is to come, and know all secrets, and all wisdom; and though I have faith strong as the storm which lifts mountains from their seat, but have not love, I am nothing. And though I bestow all my goods to feed the poor, and give all my fire that I have received from my Father, but have not love, I am in no wise profited. Love is patient, love is kind. Love is not envious, works not evil, knows not pride; is not rude, neither selfish; is slow to anger, imagines no mischief; rejoices not in injustice, but delights in justice. Love defends all, love believes all, love hopes all, love bears all; never exhausts itself; but as for tongues they shall cease, and, as for knowledge, it shall vanish away. For we have truth in part, and error in part, but when the fullness of perfection is come, that which is in part shall be blotted out. When a man was a child he spoke as a child, understood as a child, thought as a child; but when he became a man he put away childish things. For now we see through a glass and through dark sayings. Now we know in part, but when we are come before the face of God, we shall not know in part, but even as we are taught by him. And now remain these three: faith and hope and love; but the greatest of these is love.

“And now I speak to you in the living tongue of the living God, through the holy spirit of our Heavenly Father. There is none yet among you that can understand all this of which I speak. He who expounds to you the scriptures speaks to you in a dead tongue of dead men, through his diseased and mortal body. Him, therefore, can all men understand, for all men are diseased and all are in death. No one sees the light of life. Blind man leads blind on the dark paths of sins, diseases and sufferings; and at the last all fall into the pit of death.

“I am sent to you by the Father, that I may make the light of life to shine before you. The light lightens itself and the darkness, but the darkness knows only itself, and knows not the light. I have still many things to say to you, but you cannot bear them yet. For your eyes are used to the darkness, and the full light of the Heavenly Father would make you blind. Therefore, you cannot yet understand that which I speak to you concerning the Heavenly Father who sent me to you. Follow, therefore, first, only the laws of your Earthly Mother, of which I have told you. And when her angels shall have cleansed and renewed your bodies and strengthened your eyes, you will be able to bear the light of our Heavenly Father. When you can gaze on the brightness of the noonday sun with unflinching eyes, you can then look upon the blinding light of your Heavenly Father, which is a thousand times brighter than the brightness of a thousand suns. But how should you look upon the blinding light of you r Heavenly Father, when you cannot even bear the shining of the blazing sun? Believe me, the sun is as the flame of a candle beside the sun of truth of the Heavenly Father. Have but faith, therefore, and hope, and love. I tell you truly, you shall not want your reward. If you believe in my words, you believe in him who sent me, who is the lord of all, and with whom all things are possible. For what is impossible with men, all these things are possible with God. If you believe in the angels of the Earthly Mother and do her laws, your faith shall sustain you and you shall never see disease. Have hope also in the love of your Heavenly Father, for he who trusts in him shall never be deceived, nor shall he ever see death.

“Love one another, for God is love, and so shall his angels know that you walk in his paths. And then shall all the angels come before your face and serve you. And Satan with all sins, diseases and uncleannesses shall depart from your body. Go, eschew your sins; repent yourselves; baptize yourselves; that you may be born again and sin no more.”

Then Jesus rose. But all else remained sitting, for every man felt the power of his words. And then the full moon appeared between the breaking clouds and folded Jesus in its brightness. And sparks flew upward from his hair, and he stood among them in the moonlight, as though he hovered in the air. And no man moved, neither was the voice of any heard. And no one knew how long a time had passed, for time stood still.

Then Jesus stretched out his hands to them and said: “Peace be with you.” And so he departed, as a breath of wind sways the green of trees.

And for a long while yet the company sat still and then they woke in the silence, one man after another, like as from a long dream. But none would go, as if the words of him who had left them ever sounded in their ears. And they sat as though they listened to some wondrous music.

But at last one, as it were a little fearfully, said: “How good it is to be here.” Another: “Would that this night were everlasting.” And others: “Would that he might be with us always.” “Of a truth he is God’s messenger, for he planted hope within our hearts.” And no man wished to go home, saying: “I go not home where all is dark and joyless. Why should we go home where no one loves us?”

And they spoke on this wise, for they were almost all poor, lame, blind, maimed, beggars, homeless, despised in their wretchedness, who were only borne for pity’s sake in the houses where they found a few day’s refuge. Even certain, who had both home and family, said: “We also will stay with you.” For every man felt that the words of him who was gone bound the little company with threads invisible. And all felt that they were born again. They saw before them a shining world, even when the moon was hidden in the clouds. And in the hearts of all blossomed wondrous flowers of wondrous beauty, the flowers of joy.

And when the bright sunbeams appeared over the earth’s rim, they all felt that it was the sun of the coming kingdom of God. And with joyful countenances they went forth to meet God’s angels.

And many unclean and sick followed Jesus’ words and sought the banks of the murmuring streams. They put off their shoes and their clothing, they fasted, and they gave up their bodies to the angels of air, of water, and of sunshine. And the Earthly Mother’s angels embraced them, possessing their bodies both inwards and outwards. And all of them saw all evils, sins and uncleannesses depart in haste from them.

And the breath of some became as stinking as that which is loosed from the bowels, and some had an issue of spittle, and evil-smelling and unclean vomit rose from their inward parts. All these uncleannesses flowed by their mouths. In some, by the nose, in others by the eyes and ears. And many did have a noisome and abominable sweat come from all their body, over all their skin. And on many limbs great hot boils broke forth, from which carne out uncleannesses with an evil smell, and urine flowed abundantly from their body; and in many their urine was all but dried up and became thick as the honey of bees; that of others was almost red or black, and as hard almost as the sand of rivers. And many belched stinking gases from their bowels, like the breath of devils. And their stench became so great that none could bear it.

And when they baptized themselves, the angel of water entered their bodies, and from them flowed out all the abominations and uncleannesses of their past sins, and like a falling mountain stream gushed from their bodies a multitude of hard and soft abominations. And the ground where their waters flowed was polluted, and so great became the stench that none could remain there. And the devils left their bowels in the shape of multitudinous worms which writhed in impotent rage after the angel of water had cast them out of the bowels of the Sons of Men. And then descended upon them the power of the angel of sunshine, and they perished there in their desperate writhings, trod underfoot by the angel of sunshine. And all were trembling with terror when they looked upon all these abominations of Satan, from which the angels had saved them. And they rendered thanks to God who had sent his angels for their deliverance.

And there were some whom great pains tormented, which would not depart from them; and knowing not what they should do, they resolved to send one of them to Jesus, for they greatly wished he should be with them.

And when two were gone to seek him, they saw Jesus himself approaching by the bank of the river. And their hearts were filled with hope and joy when they heard his greeting, “Peace be with you.” And many were the questions that they desired to ask him, but in their astonishment they could not begin, for nothing came into their minds. Then said Jesus to them: “I come because you need me.” And one cried out: “Master, we do indeed, come and free us from our pains.”

And Jesus spoke to them in parables: “You are like the prodigal son, who for many years did eat and drink, and passed his days in riotousness and lechery with his friends. And every week without his father’s knowledge he incurred new debts, and squandered all in a few days. And the moneylenders always lent to him, because his father possessed great riches and always paid patiently the debts of his son. And in vain did he with fair words admonish his son, for he never listened to the admonitions of his father, who besought him in vain that he would give up his debaucheries which had no end, and that he would go to his fields to watch over the labor of his servants. And the son always promised him everything if he would pay his old debts, but the next day he began again. And for more than seven years the son continued in his riotous living. But, at last, his father lost patience and no more paid to the moneylenders the debts of his son. “if I continue always to pay,” he said, “there will be no end to the sins of my son.” Then the moneylenders, who were deceived, in their wrath took the son into slavery that he might by his daily toil pay back to them the money which he had borrowed. And then ceased the eating and drinking and the daily excesses. From morning until night by the sweat of his face he watered the fields, and all of his limbs ached with the unaccustomed labor. And he lived upon dry bread, and had naught but his tears with which he could water it. And three days after he suffered so much from the heat and from weariness that he said to his master: ‘I can work no more, for all my limbs do ache. How long would you torment me?’ ‘Till the day when by the labor of your hands you pay me all your debts, and when seven years are passed, you will be free.’ And the desperate son answered weeping: ‘But I cannot bear so much as seven days. Have pity on me, for all my limbs do burn and ache.’ And the wicked creditor cried out: ‘Press on with the work; if you could for seven years spend your days and your nights in riotousness, now must you work for seven years. I will not forgive you till you pay back all your debts to the uttermost drachma.’ And the son, with his limbs racked with pain, went back despairing to the fields to continue his work. Already he could hardly stand upon his feet because of his weariness and of his pains, when the seventh day was come-the Sabbath day, in which no man works in the field. Then the son gathered the remnant of his strength and staggered to the house of his father. And he cast himself down at his father’s feet and said: ‘Father, believe me for the last time and forgive me all my offenses against your swear to you that I will never again live riotously and that I will be your obedient son in all things. Free me from the hands of my oppressor. Father, look upon me and upon my sick limbs, and harden not your heart.’ Then tears came into his father’s eyes, and he took his son in his arms, and said: ‘Let us rejoic e, for today a great joy is given me, because I have found again my beloved son, who was lost.’ And he clothed him with his choicest raiment and all the day long they made merry. And on the morning of the morrow he gave his son a bag of silver that he might pay to his creditors all that he owed them. And when his son came back, he said to him: ‘My son, do you see that it is easy, through riotous living, to incur debts for seven years, but their payment is difficult by the heavy labor of seven years.’ ‘Father, it is indeed hard to pay them, even for seven days.’ And his father admonished him, saying: ‘For this once alone has it been permitted you to pay your debts in seven days instead of seven years, the rest is forgiven you. But take heed that in the time to come you do not incur more debts. For I tell you truly, that none else but your father forgives you your debts, because you are his son. For with all else you would have had to labor hard for seven years, as it is commanded in our laws.’

My father, I will henceforth be your loving and obedient son, and I will not any more incur debts, for I know that their payment is hard.’

“And he went to his father’s field and watched every day over the work of his father’s laborers. And he never made his laborers work hard, for he remembered his own heavy labor. And the years passed, and his father’s possession increased ever more and more beneath his hand, for the blessing of his father was upon his labor. And slowly he gave back tenfold to his father all that he had squandered in the seven years. And when his father saw that his son used well his servants and all his possessions, he said to him: ‘My son, I see that my possessions are in good hands. I give you all my cattle, my house, my lands and my treasures. Let all this be your heritage, continue increasing it that I may have delight in you.’ And when the son had received his inheritance from his father, he forgave their debts to all his debtors who could not pay him, for he did not forget that his debt also had been forgiven when he could not pay it. And God blessed him with long life, with many children and with much riches, because he was kind to all his servants and to all his cattle.”

Then Jesus turned to the sick folk and said: “I speak to you in parables that you may better understand God’s word. The seven years of eating and drinking and of riotous living are the sins of the past. The wicked creditor is Satan. The debts are diseases. The heavy labor is pains. The prodigal son, he is yourselves. The payment of the debts is the casting from you of devils and diseases, and the healing of your body. The bag of silver received from the father is the liberating power of the angels. The father is God. The father’s possessions are earth and heaven. The servants of the father are the angels. The father’s field is the world, which is changed into the kingdom of the heavens, if the Sons of Man work thereon together with the angels of the Heavenly Father. For I tell you, it is better that the son should obey his father and keep watch over his father’s servants in the field, than that he should become the debtor of the wicked creditor and toil and sweat in serfdom to repa y all his debts. it is better, likewise, if the Sons of Man also obey the laws of their Heavenly Father, and work together with his angels upon his kingdom, than that they should become the debtors of Satan, the lord of death, of all sins and all diseases, and that they should suffer with pains and sweat till they have repaid all their sins. I tell you truly, great and many are your sins. Many years have you yielded to the enticings of Satan. You have been gluttonous, wine-bibbers and gone a-whoring, and your past debts have multiplied. And now you must repay them, and payment is difficult and hard. Be not, therefore, already impatient after the third day, like the prodigal son, but wait patiently for the seventh day which is sanctified by God, and then go with humble and obedient heart before the face of your Heavenly Father, that he may forgive you your sins and all your past debts. I tell you truly, your Heavenly Father loves you without end, for he also allows you to pay in seven days the debts of seven years. Those that owe the sins and diseases of seven years, but pay honestly and persevere till the seventh day, to them shall our Heavenly Father forgive the debts of all these seven years.

“If we sin for seven times seven years?” asked a sick man who suffered horribly. “Even in that case the Heavenly Father forgives you all your debts in seven times seven days.

“Happy are those that persevere to the end, for the devils of Satan write all your evil deeds in a book, in the book of your body and your spirit. I tell you truly, there is not one sinful deed, but it is written, even from the beginning of the world, before our Heavenly Father. For you may escape the laws made by kings, but the laws of your God, these may none of the Sons of Man escape. And when you come before the face of God, the devils of Satan bear witness against you with your deed, and God sees your sins written in the book of your body and of your spirit and is sad in his heart. But if you repent of your sins, and by fasting and prayer you seek the angels of God, then each day that you continue to fast and to pray, God’s angels blot out one year of your evil deeds from the book of your body and your spirit. And when the last page is also blotted out and cleansed from all your sins, you stand before the face of God, and God rejoices in his heart and forgets all your sins. He frees you from the clutches of Satan and from suffering; he takes you within his house and commands that all his servants, all his angels serve you. Long life does he give you, and you shall never see disease. And if, thenceforward, instead of sinning, you pass your days in doing good deeds, then the angels of God shall write all your good deeds in the book of your body and of your spirit. I tell you truly, no good deed remains unwritten before God, not from the beginning of the world. For from your kings and your governors you may wait in vain for your reward, but never do your good deeds want their reward from God.

“And when you come before the face of God, his angels bear witness for you with your good deeds. And God sees your good deeds written in your bodies and in your spirits, and rejoices in his heart. He blesses your body and your spirit and all your deeds, and gives you for a heritage his earthly and heavenly kingdom, that in it you may have life everlasting. Happy is he who can enter into the kingdom of God, for he shall never see death.”

And a great silence fell at his words. And those that were discouraged took new strength from his words and continued to fast and to pray. And he who had spoken the first, said to him: “I will persevere to the seventh day.” And the second, likewise, said to him: “I also will persevere to the seven times seventh day.”

Jesus answered them: “Happy are those that persevere to the end, for they shall inherit the earth.”

And there were many sick among them tormented with grievous pains, and they hardly crawled to Jesus’ feet. For they could no longer walk upon their feet. They said: “Master, we are grievously tormented with pain; tell us what we shall do.” And they showed Jesus their feet in which the bones were twisted and knotted and said: “Neither the angel of air, nor of water, nor of sunshine has assuaged our pains, notwithstanding that we baptized ourselves, and do fast and pray, and follow your words in all things.”

“I tell you truly, your bones will be healed. Be not discouraged, but seek for cure nigh the healer of bones, the angel of earth. For thence were your bones taken, and thither will they return.”

And he pointed with his hand to where the running of the water and the sun’s heat had softened to clayey mud the earth by the edge of the water. “Sink your feet in the mire, that the embrace of the angel of earth may draw out from your bones all uncleanness and all disease. And you will see Satan and your pains fly from the embrace of the angel of earth. And the knots of your bones will vanish away, and they will be straightened, and all your pains will disappear.”

And the sick followed his words, for they knew that they would be healed.

And there were also other sick who suffered much from their pains, howbeit, they persisted in their fasting. And their force was spent, and great heat tormented them. And when they would have risen from their bed to go to Jesus, their heads began to turn, as if it were a gusty wind which shook them, and as oft as they tried to stand upon their feet they fell back to the ground.

Then Jesus went to them and said: “You suffer, for Satan and his diseases torment your bodies. But fear not, for their power over you will quickly end. For Satan is like a choleric neighbor who entered his neighbor’s house while he was absent, intending to take his goods away to his own house. But some told the other that his enemy was ravaging within his house, and he came back to his house, running. And when the wicked neighbor, having gathered together all that pleased him, saw from afar the master of the house returning in haste, then he was very wroth that he could not take all away, and set to breaking and spoiling all that was there, to destroy all. So that even if the things might not be his, the other might have nothing. But immediately the lord of the house came in, and before the wicked neighbor fulfilled his purpose, he took him and cast him out of the house. I tell you truly, even so did Satan enter your bodies which are the habitation of God. And he took in his power all that he wished to steal: your breath, your blood, your bone, your flesh, your bowels, your eyes, and your ears. But by your fasting and your prayer, you have called back the lord of your body and his angels. And now Satan sees that the true lord of your body returns, and that it is the end of his power. Wherefore, in his wrath he gathers his strength once again, that he may destroy your bodies before the coming of the lord. It is for this that Satan torments you so grievously, for he feels that the end is come. But let not your hearts tremble, for soon will the angels of God appear, to occupy again their abodes and rededicate them as temples of God. And they will seize Satan and cast himn from your bodies with all his diseases and all his uncleannesses. And happy will you be, for you will receive the reward of your steadfastness, and you will never see disease.”

And there was among the sick, one that was more tormented by Satan than all the others. And his body was as parched as a skeleton, and his skin yellow as a falling leaf. He was so weak already that he could not, even upon his hands, crawl to Jesus, and cried only to him from afar: “Master, have pity on me, for never has man suffered, not from the beginning of the world, as I do suffer. I know that you are indeed sent by God, and I know that if you will, you can straightway cast out Satan from my body. Do not the angels of God obey God’s messenger? Come, Master, and cast out Satan from me now, for he rages angrily within me and grievous is his torment.”

And Jesus answered him: “Satan torments you thus greatly because you have already fasted many days, and you do not pay to him his tribute. You do not feed him with all the abominations with which you hitherto defiled the temple of your spirit. You torment Satan with hunger, and so in his anger he torments you also. Fear not, for I tell you, Satan will be destroyed before your body is destroyed; for while you fast and pray, the angels of God protect your body, that Satan’s power may not destroy you. And the anger of Satan is impotent against the angels of God.”

Then they all came to Jesus and with loud cries besought him saying: “Master, have compassion on him, for he suffers more than we all, and if you do not at once cast Satan out of him, we fear he will not live until tomorrow.”

And Jesus answered them: “Great is your faith. Be it according to your faith, and you shall see soon, face to face, the frightful countenance of Satan, and the power of the Son of Man. For I will cast out from you the powerful Satan by the strength of the innocent lamb of God, the weakest creature of the Lord. For the holy spirit of God makes more powerful the weakest than the strongest.”

And Jesus milked an ewe which was feeding among the grass. And he put the milk upon the sand made hot by the sun, saying: “Lo, the power of the angel of water has entered this milk. And now the power of the angel of sunshine will enter it also.”

And the milk became hot by the strength of the sun.

“And now the angels of water and of sun will join with the angel of air.”

And lo, the vapor of the hot milk began to rise slowly into the air.

.”Come and breathe in by your mouth the strength of the angels of water, of sunshine, and of air, that it may come into your body and cast out the Satan from you.”

And the sick man whom Satan tormented did breathe within himself, deeply, the rising whitish vapor.

“Straightway will Satan leave your body, since for three days he starves and finds no food within you. He will come out of you to satisfy his hunger by the hot steaming milk, for this food finds favor in his sight. He will smell its smell, and will not be able to resist the hunger which has tormented him three days already. But the Son of Man will destroy his body, that he may torment none else again.”

Then the sick man’s body was seized with an ague, and he retched as though he would vomit, but he could not. And he gasped for air, for his breath was spent. And he fainted on the lap of Jesus.

“Now does Satan leave his body. See him.” And Jesus pointed to the sick man’s opened mouth.

And then they all saw with astonishment and terror that Satan was coming out from his mouth in the shape of an abominable worm, straight towards the steaming milk. Then Jesus took two sharp stones in his hands and crushed the head of Satan, and drew out from the sick man all the body of the monster which was almost as long as the man. When the abominable worm came out of the sick man’s throat, he recovered at once his breath, and then all his pains ceased. And the others looked with terror at the abominable body of Satan.

“See, what an abominable beast you carried and nourished in your body for long years. I have cast it out of you and killed it that it may never again torment you. Give thanks to God that his angels have made you free, and sin no more, lest Satan return to you again. Let your body be henceforth a temple dedicated to your God.”

And they were all amazed at his words and at his power. And they said: “Master, you are indeed God’s messenger, and do know all secrets.”

“And you,” answered Jesus, “be true Sons of God, that you also may partake in his power and in the knowledge of all secrets. For wisdom and power can come only from the love of God. Love, therefore, your Heavenly Father and your Earthly Mother with all your heart, and with all your spirit. And serve them, that their angels may serve you also. Let all your deeds be sacrificed to God. And feed not Satan, for the wages of sin is death. But with God lies the reward of the good, his love, which is knowledge and power of eternal life.”

And they all knelt down to give thanks to God for his love.

And Jesus departed, saying: “I will come again to all who persist in prayer and fasting tAl the seventh day. Peace be with you.”

And the sick man from whom Jesus had cast out the Satan, stood up, for the strength of life had come back to him. He breathed out deeply, and his eyes became clear, for every pain had left him. And he cast himself down upon the ground where Jesus had stood, and he kissed the print of his feet and he wept.

And it was by the bed of a stream, many sick fasted and prayed with God’s angels for seven days and seven nights. And great was their reward, because they followed Jesus’ words. And with the passing of the seventh day, all their pains left them. And when the sun rose over the earth’s rim they saw Jesus coming towards them from the mountain, with the brightness of the rising sun about his head.

“Peace be with you.”

And they said no word at all, but only cast themselves down before him, and touched the hem of his garment in token of their healing.

“Give thanks not to me, but to your Earthly Mother, who sent you her healing angels. Go, and sin no more, that you may never again see disease. And let the healing angels become your guardians.”

But they answered him: “Whither should we go, Master, for with you are the words of eternal life? Tell us, what are the sins which we must shun, that we may nevermore see disease?”

Jesus answered: “Be it so according to your faith,” and he sat down among them, saying:

“It was said to them of old time, ‘Honor thy Heavenly Father and thy Earthly Mother, and do their commandments, that thy days may be long upon the earth.’ And next afterward was given this commandment, ‘Thou shalt not kill,’ for life is given to all by God, and that which God has given, let not man take away. For-I tell you truly, from one Mother proceeds all that lives upon the earth. Therefore, he who kills, kills his brother. And from him will the Earthly Mother turn away, and will pluck from him her quickening breasts. And he will be shunned by her angels, and Satan will have his dwelling in his body. And the flesh of slain beasts in his body will become his own tomb. For I tell you truly, he who kills, kills himself, and whoso eats the flesh of slain beasts, eats of the body of death. For in his blood every drop of their blood turns to poison; in his breath their breath to stink; in his flesh their flesh to boils; in his bones their bones to chalk; in his bowels their bowels t o decay; in his eyes their eyes to scales; in his ears their ears to waxy issue. And their death will become his death. For only in the service of your Heavenly Father are your debts of seven years forgiven in seven clays. But Satan forgives you nothing and you must pay him for all. ‘Eye for eye, tooth for tooth, hand for hand, foot for foot; burning for burning, wound for wound; life for life, death for death.’ For the wages of sin is death. Kill not, neither eat the flesh of your innocent prey, lest you become the slaves of Satan. For that is the path of sufferings, and it leads unto death. But do the will of God, that his angels may serve you on the way of life. Obey, therefore, the words of God: ‘Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. And to every beast of the earth, and to every fowl of the air, and to everything that creepeth upon th e earth, wherein there is breath of life, I give every green herb for meat. Also the milk of every thing that moveth and liveth upon earth shall be meat for you; even as the green herb have I given unto them, so I give their milk unto you. But flesh, and the blood which quickens it, shall ye not eat. And, surely, your spurting blood will I require, your blood wherein is your soul; I will require all slain beasts, and the souls of all slain men. For I the Lord thy God am a God strong and jealous, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands -of them that love me, and keep my commandments. Love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength: this is the first and greatest commandment.’ And the second is like unto it: ‘Love thy neighbor as thyself’ There is none other commandment greater than these.”

And after these words they all remained silent, save one, who called out: “What am I to do, Master, if I see a wild beast rend my brother in the forest? Shall I let my brother perish, or kill the wild beast? Shall not I thus transgress the law?”

And Jesus answered: “It was said to them of old time: “All beasts that move upon the earth, all the fish of the sea, and all the fowl of the air are given into thy power.” I tell you truly, of all creatures living upon the earth, God created only man after his image. Wherefore beasts are for man, and not man for beasts. You do not, therefore, transgress the law if you kill the wild beast to save your brother’s life. For I tell you truly, man is more than the beast. But he who kills the beast without a cause, though the beast attack him not, through lust for slaughter, or for its flesh, or for its hide, or yet for its tusks, evil is the deed which he does, for he is turned into a wild beast himself. Wherefore is his end also as the end of the wild beasts.”

Then another said: “Moses, the greatest in Israel, suffered our forefathers to eat the flesh of clean beasts, and forbade only the flesh of unclean beasts. Why, therefore, do you forbid us the flesh of all beasts? Which law comes from God? That of Moses, or your law?”

And Jesus answered: “God gave, by Moses, ten commandments to your forefathers. ‘These commandments are hard,’ said your forefathers, and they could not keep them. When Moses saw this, he had compassion on his people, and would not that they perish. And then he gave them ten times ten commandments. For he whose feet are strong as the mountain of Zion, needs no crutches; but he whose limbs do shake, gets further having crutches, than without them. And Moses said to the Lord: ‘My heart is filled with sorrow, for my people will be lost. For they are without knowledge, and are not able to understand thy commandments. They are as little children who cannot yet understand their father’s words. Suffer, Lord, that I give them other laws, that they may not perish. if they may not be with thee, Lord, let them not be against thee; that they may sustain themselves, and when the time has come, and they are ripe for thy words, reveal to hem thy laws.’ For that did Moses break the two tablets of s tone whereon were written the ten commandments, and he gave them ten times ten in their stead. And of these ten times ten the Scribes and Pharisees have made a hundred times ten commandments. And they have laid unbearable burdens on your shoulders, that they themselves do not carry. For the more nigh are the commandments to God, the less do we need; and the farther they are from God, then the more do we need. Wherefore are the laws of the Pharisees and Scribes innumerable; the laws of the Son of Man seven; of the angels three; and of God one.

“Therefore, I teach you only those laws which you can understand, that you may become men, and follow the seven laws of the Son of Man. Then will the unknown angels of the Heavenly Father also reveal their laws to you, that God’s holy spirit may descend upon you, and lead you to his law.”

And all were astonished at his wisdom, and asked him: “Continue, Master, and teach us all the laws which we can receive.”

And Jesus continued: “God commanded your forefathers: ‘Thou shalt not kill.’ But their heart was hardened and they killed. Then Moses desired that at least they should not kill men, and he suffered them to kill beasts. And then the heart of your forefathers was hardened yet more, and they killed men and beasts likewise. But I do say to you: Kill neither men, nor beasts, nor yet the food which goes into your mouth. For if you eat living food, the same will quicken you, but if you kill your food, the dead food will kill you also. For life comes only from life, and from death comes always death. For everything which kills your foods, kills your bodies also. And everything which kills your bodies kills your souls also. And your bodies become what your foods are, even as your spirits, likewise, become what your thoughts are. Therefore, eat not anything which fire, or frost, or water has destroyed. For burned, frozen and rotted foods will burn, freeze and rot your body also. Be not like the foolish husbandman who sowed in his ground cooked, and frozen, and rotten seeds. And the autumn came, and his fields bore nothing. And great was his distress. But be like that husbandman who sowed in his field living seed, and whose field bore living ears of wheat, paying a hundredfold for the seeds which he planted. For I tell you truly, live only by the fire of life, and prepare not your foods with the fire of death, which kills your foods, your bodies and your souls also.”

“Master, where is the fire of life?” asked some of them.

“In you, in your blood, and in your bodies.”

“And the fire of death?” asked others.

“It is the fire which blazes outside your body, which is hotter than your blood. With that fire of death you cook your foods in your homes and in your fields. I tell you truly, it is the same fire which destroys your foods and your bodies, even as the fire of malice, which ravages your thoughts, ravages your spirits. For your body is that which you eat, and your spirit is that which you think. Eat nothing, therefore, which a stronger fire than the fire of life has killed. Wherefore, prepare and eat all fruits of trees, and all grasses of the fields, and afl milk of beasts good for eating. For all these are fed and ripened by the fire of life; all are the gift of the angels of our Earthly Mother. But eat nothing to which only the fire of death gives savor, for such is of Satan.”

“How should we cook our daily bread without fire, Master?” asked some with great astonishment.

“Let the angels of God prepare your bread. Moisten your of death gives savor, for such is of Satan.”

“How should we cook our daily bread without fire, Master?” asked some with great astonishment.

“Let the angels of God prepare your bread. Moisten your wheat, that the angel of water may enter it. Then set it in the air, that the angel of air also may embrace it. And leave it from morning to evening beneath the sun, that the angel of sunshine may descend upon it. And the blessing of the three angels will soon make the germ of life to sprout in your wheat. Then crush your grain, and make thin wafers, as did your forefathers when they departed out of Egypt, the house of bondage. Put them back again beneath the sun from its appearing, and when it is risen to its highest in the heavens, turn them over on the other side that they be embraced there also by the angel of sunshine, and leave them there until the sun be set. For the angels of water, of air, and of sunshine fed and ripened the wheat in the field, and they, likewise, must prepare also your bread. And the same sun which, with the fire of life, made the wheat to grow and ripen, must cook your bread with the same fire. For the fire of the sun gives life to the wheat, to the bread, and to the body. But the fire of death kills the wheat, the bread, and the body. And the living angels of the living God serve only living men. For God is the God of the living, and not the God of the dead.

“So eat always from the table of God: the fruits of the trees, the grain and grasses of the field, the milk of beasts, and the honey of bees. For everything beyond these is of Satan, and leads by the way of sins and of diseases unto death. But the foods which you eat from the abundant table of God give strength and youth to your body, and you will never see diseases For the table of God fed Methuselah of old, and I tell you truly, if you live even as he lived, then will the God of the living give you also long life upon the earth as was his.

“For I tell you truly, the God of the living is richer than all the rich of the earth, and his abundant table is richer than the richest table of feasting of all the rich upon the earth. Eat, therefore, all your life at the table of our Earthly Mother, and you will never see want. And when you eat at her table, eat all things even as they are found on the table of the Earthly Mother. Cook not, neither mix all things one with another, lest your bowels become as steaming bogs. For I tell you truly, this is abominable in the eyes of the Lord.

“And be not like the greedy servant, who always ate up, at the table of his lord, the portions of others. And he devoured everything himself, and mixed all together in his gluttony. And seeing that, his lord was wroth with him, and drove him from the table. And when all had ended their meal, he mixed together all that remained upon the table, and called the greedy servant to him, and said: ‘Take and eat all this with the swine, for your place is with them, and not at my table.’

“Take heed, therefore, and defile not with all kinds of abominations the temple of your bodies. Be content with two or three sorts of food, which you will find always upon the table of our Earthly Mother. And desire not to devour all things which you see around you. For I tell you truly, if you mix together all sorts of food in your body, then the peace of your body will cease, and endless war will rage in you. And it will be blotted out even as homes and kingdoms divided against themselves work their own destruction. For your God is the God of peace, and does never help division. Arouse not, therefore, against you the wrath of God, lest he drive you from his table, and lest you be compelled to go to the table of Satan, where the fire of sins, diseases, and death will corrupt your body.

“And when you eat, never eat unto fulness. Flee the temptations of Satan, and listen to the voice of God’s angels. For Satan and his power tempt you always to eat more and more. But live by the spirit, and resist the desires of the body. And your fasting is always pleasing in the eyes of the angels of God. So give heed to how much you have eaten when your body is sated, and always eat less by a third.

“Let the weight of your daily food be not less than a mina, but mark that it go not beyond two. Then will the angels of God serve you always, and you will never fall into the bondage of Satan and of his diseases. Trouble not the work of the angels in your body by eating often. For I tell you truly, he who eats more than twice in the clay does in him the work of Satan. And the angels of God leave his body, and soon Satan will take possession of it. Eat only when the sun is highest in the heavens, and again when it is set. And you will never see disease, for such finds favor in the eyes of the Lord. And if you will that the angels of God rejoice in your body, and that Satan shun you afar, then sit but once in the day at the table of God. And then your days will be long upon the earth, for this is pleasing in the eyes of the Lord. Eat always when the table of God is served before you, and eat always of that which you find upon the table of God. For I tell you truly, God knows well what your body needs, and when it needs.

“From the coming of the month of Ijar, eat barley; from the month of Sivan, eat wheat, the most perfect among all seed-bearing herbs. And let your daily bread be made of wheat, that the Lord may take care of your bodies. From Tammuz, eat the sour grape, that your body may diminish and Satan may depart from it. in the month of Elul, gather the grape that the juice may serve you as drink. In the month of Marchesvan, gather the sweet grape, dried and sweetened by the angel of sun, that your bodies may increase, for the angels of the Lord dwell in them. You should eat figs rich in juice in the months of Ab and Shebat, and what remain, let the angel of sun keep them for you; eat them with the meat of almonds in all the months when the trees bear no fruits. And the herbs which come after rain, these eat in the month of Thebet, that your blood may be cleansed of all your sins. And in the same month begin to eat also the milk of your beasts, because for this did the Lord give the herbs of the fields to all the beasts which render milk, that they might with their milk feed man. For I tell you truly, happy are they that eat only at the table of God, and eschew all the abominations of Satan. Eat not unclean foods brought from far countries, but eat always that which your trees bear. For your God knows well what is needful for you, and where and when. And he gives to all peoples of all kingdoms for food that which is best for each. Eat not as the heathen do, who stuff themselves in haste, defiling their bodies with all manner of abominations.

“For the power of God’s angels enters into you with the living food which the Lord gives you from his royal table. And when you eat, have above you the angel of air, and below you the angel of water. Breathe long and deeply at all your meals, that the angel of air may bless your repasts. And chew well your food with your teeth, that it become water, and that the angel of water turn it into blood in your body. And eat slowly, as it were a prayer you make to the Lord. For I tell you truly, the power of God enters into you, if you eat after this manner at his table. But Satan turns into a steaming bog the body of him upon whom the angels of air and water do not descend at his repasts. And .the Lord suffers him no longer at his table. For the table of the Lord is an altar, and he who eats at the table of God is in a temple. For I tell you truly, the body of the Son of Man is turned into a temple, and his inwards into an altar, if he does the commandments of God. Wherefore, put naught u pon the altar of the Lord when your spirit is vexed, neither think upon any one with anger in the temple of God. And enter only into the Lord’s sanctuary when you feel in yourselves the call of his angels, for all that you eat in sorrow, or in anger, or without desire, becomes a poison in your body. For the breath of Satan defiles aR these. Place with joy your offerings upon the altar of your body, and let all evil thoughts depart from you when you receive into your body the power of God from his table. And never sit at the table of God before he call you by the angel of appetite.

“Rejoice, therefore, always with God’s angels at their royal table, for this is pleasing to the heart of the Lord. And your life will be long upon the earth, for the most precious of God’s servants will serve you all your days: the angel of joy.

“And forget not that every seventh day is holy and consecrated to God. On six days feed your body with the gifts of the Earthly Mother, but on the seventh day sanctify your body for your Heavenly Father. On the seventh day eat not any earthly food, but live only on the words of God, and be all the day with the angels of the Lord in the kingdom of the Heavenly Father. And on the seventh day let the angels of God build the kingdom of the heavens in your body, as you labor for six days in the kingdom of the Earthly Mother. And let not food trouble the work of the angels in your body throughout the seventh day. And God will give you long life upon earth, that you may have life everlasting in the kingdom of the heavens. For I tell you truly, if you see not diseases any more upon earth, you will live for ever in the kingdom of the heavens.

“And God will send you each morning the angel of sunshine to wake you from your sleep. Therefore, obey your Heavenly Father’s summons, and lie not idle in your beds, for the angels of air and water await you already without. And labor all day long with the angels of the Earthly Mother that you may come to know them and their works ever more and more well. But when the sun is set, and your Heavenly Father sends you his most precious angel, sleep, then take your rest, and be all the night with the angel of sleep. And then will your Heavenly Father send you his unknown angels, that they may be with you the livelong night. And the Heavenly Father’s unknown angels will teach you many things concerning the kingdom of God, even as the angels that you know of the Earthly Mother, instruct you in the things of her kingdom. For I tell you truly, you will be every night the guests of the kingdom of your Heavenly Father, if you do his commandments. And when you wake up upon the morrow, you will feel in you the power of the unknown angels. And your Heavenly Father will send them to you every night, that they may build your spirit, even as every day the Earthly Mother sends you her angels, that they may build your body. For I tell you truly, if in the daytime your Earthly Mother folds you in her arms, and in the night the Heavenly Father breathes his kiss upon you, then will the Sons of Men become the Sons of God.

“Resist day and night the temptations of Satan. Wake not by night, neither sleep by day, lest the angels of God depart from you.

“And take no delight in any drink, nor in any smoke from Satan, waking you by night and making you to sleep by day. For I tell you truly, all the drinks and smokes of Satan are abominations in the eyes of your God.

“Commit not whoredom, by night or by day, for the whoremonger is like a tree whose sap runs out from its trunk. And that tree will be dried up before its time, nor will it ever bear fruit. Therefore, go not a-whoring, lest Satan dry up your body, and the Lord make your seed unfruitful.

“Shun all that is too hot and too cold. For it is the will of your Earthly Mother that neither heat nor cold should harm your body. And let not your bodies become either hotter or colder than as God’s angels warm or cool them. And if you do the commandments of the Earthly Mother, then as oft as your body becomes too hot, will she send the angel of coolness to cool you, and as oft as your body becomes too cold, will she send you the angel of heat to warm you again.

“Follow the example of all the angels of the Heavenly Father and of the Earthly Mother, who work day and night, without ceasing, upon the kingdoms of the heavens and of the earth. Therefore, receive also into yourselves the strongest of God’s angels, the angel of deeds, and work all together upon the kingdom of God. Follow the example of the running water, the wind as it blows, the rising and setting of the sun, the growing plants and trees, the beasts as they run and gambol, the wane and waxing of the moon, the stars as they come and go again; all these do move, and do perform their labors. For all which has life does move, and only that which is dead is still. And God is the God of the living, and Satan that of the dead. Serve, therefore, the living God, that the eternal movement of life may sustain you, and that you may escape the eternal stillness of death. Work, therefore, without ceasing, to build the kingdom of God, lest you be cast into the kingdom of Satan. For eternal joy abounds in the living kingdom of God, but still sorrow darkens the kingdom of death of Satan. Be, therefore, true Sons of your Earthly Mother and of your Heavenly Father, that you fall not as slaves of Satan. And your Earthly Mother and Heavenly Father will send you their angels to teach, to love, and to serve you. And their angels will write the commandments of God in your head, in your heart, and in your hands, that you may know, feel, and do God’s commandments.

“And pray every day to your Heavenly Father and Earthly mother, that your soul become as perfect as your Heavenly Father’s holy spirit is perfect, and that your body become as perfect as the body of your Earthly Mother is perfect. For if you understand, feel, and do the commandments, then all for which you pray to your Heavenly Father and your Earthly Mother will be given you. For the wisdom, the love, and the power of God are above all.

“After this manner, therefore, pray to your Heavenly Father: Our Father which art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us from evil. For thine is the kingdom, the power, and the glory, for ever. Amen.

“And after this manner pray to your Earthly Mother: Our Mother which art upon earth, hallowed be thy name. Thy kingdom come, and thy will be done in us, as it is in thee. As thou sendest every day thy angels, send them to us also. Forgive us our sins, as we atone all our sins against thee. And lead us not into sickness, but deliver us from all evil, for thine is the earth, the body, and the health. Amen.

And they all prayed together with Jesus to the Heavenly Father and to the Earthly Mother.

And afterwards Jesus spoke thus to them: “Even as your bodies have been reborn through the Earthly Mother’s angels, may your spirit, likewise, be reborn through the angels of the Heavenly Father. Become, therefore, true Sons of your Father and of your Mother, and true Brothers of the Sons of Men. Till now you were at war with your Father, with your Mother, and with your Brothers. And you have served Satan. From today live at peace with your Heavenly Father, and with your Earthly Mother, and with your Brothers, the Sons of Men. And fight only against Satan, lest he rob you of your peace. I give the peace of your Earthly Mother to your body, and the peace of your Heavenly Father to your spirit. And let the peace of both reign among the Sons of Men.

“Come to me, all that are weary and that suffer in strife and affliction! For my peace will strengthen you and comfort you. For my peace is exceeding full of joy. Wherefore do I always greet you after this manner: ‘Peace be with you!’ Do you always, therefore, so greet one another, that upon your body may descend the peace of your Earthly Mother, and upon your spirit the peace of your Heavenly Father. And then you will find peace also among yourselves, for the kingdom of God is within you. And now return to your Brothers with whom hitherto you were at war, and give your peace to them also. For happy are they that strive for peace, for they will find the peace of God. Go, and sin no more. And give to every one your peace, even as I have given my peace unto you. For my peace is of God. Peace be with you.”

And he left them.

And his peace descended upon them; and in their heart the angel of love, in their head the wisdom of law, and in their hands the power of rebirth, they went forth among the Sons of Men, to bring the light of peace to those that warred in darkness.

And they parted, wishing one to another:





Golden Verses of Pythagoras # 15



Pythagorean symbol[edit]
The first four numbers symbolize the harmony of the spheres and the Cosmos as:
(1) Unity (Monad)
(2) Dyad – Power – Limit/Unlimited (peras/apeiron)
(3) Harmony (Triad)
(4) Kosmos (Tetrad).[2]
The four rows add up to ten, which was unity of a higher order (The Dekad).
The Tetractys symbolizes the four elements — fire, air, water, and earth.
The Tetractys represented the organization of space:
the first row represented zero-dimensions (a point)
the second row represented one-dimension (a line of two points)
the third row represented two-dimensions (a plane defined by a triangle of three points)
the fourth row represented three-dimensions (a tetrahedron defined by four points)
A prayer of the Pythagoreans shows the importance of the Tetractys (sometimes called the “Mystic Tetrad”), as the prayer was addressed to it.

“Bless us, divine number, thou who generated gods and men! O holy, holy Tetractys, thou that containest the root and source of the eternally flowing creation! For the divine number begins with the profound, pure unity until it comes to the holy four; then it begets the mother of all, the all-comprising, all-bounding, the first-born, the never-swerving, the never-tiring holy ten, the keyholder of all”.[3]
As a portion of the secret religion, initiates were required to swear a secret oath by the Tetractys. They then served as novices for a period of silence lasting three years.[citation needed]

The Pythagorean oath also mentioned the Tetractys:

“By that pure, holy, four lettered name on high,
nature’s eternal fountain and supply,
the parent of all souls that living be,
by him, with faith find oath, I swear to thee.”
It is said[4][5][6] that the Pythagorean musical system was based on the Tetractys as the rows can be read as the ratios of 4:3 (perfect fourth), 3:2 (perfect fifth), 2:1 (octave), forming the basic intervals of the Pythagorean scales. That is, Pythagorean scales are generated from combining pure fourths (in a 4:3 relation), pure fifths (in a 3:2 relation), and the simple ratios of the unison 1:1 and the octave 2:1. Note that the diapason, 2:1 (octave), and the diapason plus diapente, 3:1 (compound fifth or perfect twelfth), are consonant intervals according to the tetractys of the decad, but that the diapason plus diatessaron, 8:3 (compound fourth or perfect eleventh), is not.[7][8]


“The Tetractys [also known as the decad] is an equilateral triangle formed from the sequence of the first ten numbers aligned in four rows. It is both a mathematical idea and a metaphysical symbol that embraces within itself—in seedlike form—the principles of the natural world, the harmony of the cosmos, the ascent to the divine, and the mysteries of the divine realm. So revered was this ancient symbol that it inspired ancient philosophers to swear by the name of the one who brought this gift to humanity.”



Leave a Comment

Leave a Reply

Fill in your details below or click an icon to log in: Logo

You are commenting using your account. Log Out / Change )

Twitter picture

You are commenting using your Twitter account. Log Out / Change )

Facebook photo

You are commenting using your Facebook account. Log Out / Change )

Google+ photo

You are commenting using your Google+ account. Log Out / Change )

Connecting to %s

%d bloggers like this: