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31 December 2014

<< Wednesday December 31, 2014 >>




Pythagoras & the Nazareans

Pythagorean Connection to Mt. Carmel

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

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


<< Kin: 167 >>
Tone: 11 Spectral
Release * Liberation * Dissolve

Tribe: 7 Hand
Know * Healing * Accomplishment

Affirmation for: Blue Spectral Hand
I Dissolve in order to Know
I Release Healing
I seal the store of accomplishment
With the Spectral tone of Liberation
I am guided by the power of MY OWN POWER DOUBLED!

Reading for: Blue Spectral Hand

Blue Spectral Hand Reading – Hide
Blue Hand is your Conscious Self – who you are and who you are becoming. Blue Hand is a gateway, an opening, a portal from one understanding to another. A clue to the meaning of Blue Hand is found in the meditation, “I am, by thinly veiled design, the threshold to other dimensions. In my ending is my beginning. The initatory gateway awaits.” Blue Hand is the seventh or last archetype in the cycle of development of primary being. It represents the power found in completion. Blue Hand is seen as a closure, which is really an opening to another level of being.

Like the fluidity of moving water, Blue Hand is associated with the process of dance, mudra, and beauty. This movement is a metaphor for the ebb and flow of life. In meditation with Manik, experience the flowing quality that is the beauty of the cosmic dance. Remember this essence and this fluidity at times when your life feels most inflexible or lacking in beauty.

Blue Hand represents the ‘beauty way’, the ability to see intrinsic beauty within yourself and in all things. Living the beauty way requires being in your full beauty and power. From this place, your self-authority naturally flows. This is the position where your ego is aligned with divine will. When you are standing in your full beauty and power, your very presence invites others to be all that they are. To the Maya, Blue Hand represents the deer, the gentle, serenely aware guide who walks in fluid beauty and grace, opening and revealing.The essence of Blue Hand is held in the metaphor of a wave. The wave has many stages, from momentum to crest to completion and merging with the ocean once again. Blue Hand connects you to the greater ocean and reveals the shores of your true identity. If you identify with the struggle of eddies and storms, that is the learning you will draw to you. If you identify with your oneness of spirit, by the law of affinity that is what you will become.

The energy of Blue Hand will also help you to manifest spiritual skills – especially those intuitive gifts such as oracular divination. In each incarnation, you bring certain gifts. Each path – from priest and priestess to shaman and dancer to artist and gardener – carries varied tools and skills. You have chosen certain gifts and tools that offer you a way to interact with others and your life process. This may be as simple as calling on your innate wisdom and insight in order to see clearly the gifts and tools that you carry.

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

Strongly claim in prayer or meditation that you are willing and ready to receive the tools appropriate to your present development. You are worthy to receive these tools. Allow Blue Hand’s wave to wash away any remnant of unworthiness, that you may fully receive the gifts that are your birthright to use and enjoy.The number for Blue Hand is seven, the symbol of mystical power. As you accept your mystic power, you will be taken through the gateway into the mysteries of your essence. Seven also represents the Mayan mystic column, as well as the last note of an octave of growth. Walk the seven steps of the pyramid. Open your lotus to the world.

White Wizard is your Subconscious Self and Hidden Helper.White Wizard is the Magician, whose powers are activated by wisdom that emanates from the heart. Such wisdom is not the intellectual understanding known in Western culture; it is the wisdom that comes from an alignment of mind and heart. An open, trusting heart is a refined tool of perception. Allowing yourself to ‘not know’ opens the door of the mind to a deeper understanding of the universe. White Wizard asks you to fully utilize this aligned mind to participate in magic.

White Wizard invites you to step into self-empowerment. Empowerment comes from self-acceptance, integrity, and commitment to your evolution. Self-empowerment is not to be found outside oneself. Anything outside that brings you empowerment also has a divine foundation within you. If you feel a need for the approval of others, look to self-empowerment. When you feel effectively engaged, doing what gives you joy, your energy naturally expands to inlcude more of who you are, and magic flows synchronistically into your life. Claim your alignment with the highest wisdom. Call forth divine action in all that you do!Align your own will with divine will and your Essence Self. Be transparent, innocently allowing magic to come through you rather than needing to create it. Open to heart-knowing and limitless possibilties. White Wizard is a tool of the light, a conduit for the work of Spirit. A wise magician is spontaneous and transparent, allowing magic to come in rather than trying to control it or make it happen. A magician dances the dance of love through offering gifts of freedom to others. This is real magic. Freed from the need to use power to manipulate or control, a magician uses wisdom to manifest liberation and love.

Red Earth 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 this shadow it may seem difficult to be in the present moment. Instead of being tuned into “channel central,” you may be tuned into the channel for shopping lists, relationship dramas, fantasies, regrets about the past, and worries about the future. Center yourself in the present moment! This is where you can most beneficially observe the synchronicities and revelations about your personal pattern and larger purpose. From here your mind can learn to be keenly observant, allowing the larger pattern to take shape as naturally as the small brushstrokes that eventually comlete a beautiful painting.Often in the shadow of Red Earth, you may feel “out of sync” with the world around you. If you feel physically, mentally, or emotionally “off,” remember that you may actually be in a process of realignment. Allow for synchronization with the new, expanding pattern. Affirm “I am one with the galactic heartbeat that aligns the core of my being into the crystalline core of Earth and through all realities and dimensional fields.”Another shadow of Red Earth is being disassociated from the Earth and your body. Are you overidentified with seeing yourself as a star being, an alien, or a walk-in? Everyone on this planet is both an Earth child and a celestial being! Remember that your issues create judgement of your earthly existence and your personal growth process. Remember that you chose to assist in the Earth’s transformation at this time, in order to utilize the unique benefits of this experience for your own spiritual unfoldment. Embrace this opportunity to explore and discover and to work through any denial or issues of your physical, earthly self. Strive to transform all crystallized thoughts, beliefs, and judgements into fluid consciousness. By accepting your physical form and your growth process in the world, you access a hub of centeredness out of which all the truth and magic of the universe unfold.Take off your shoes. Touch the one Earth. Find a place to dance with the sacred hoop of life. Contribute your vision as an awakened member of the global rainbow family!Sit in relationship with the energies of the Earth, as a shaman would sit in a forest. Take time to listen to the information being transmitted through your feet. Walk into your life. Find and do what gives you joy. From this place of centeredness, magical happeningsn spring and synchronicity abounds, helping you to access cules to the cosmic puzzle.Remember, you hold the Earth within you. You are the global family, the deeper of the Earth’s garden.

Yellow Human is your Compliment – something that comes naturally to you. Yellow Human is the grail, the golden fleece, the philosopher’s stone, the alchemical transmutation that turns baser materials into gold. It is the cornucopia, the paradox of emptiness and harvest, the still place that lies open and fallow, receiving the gifts.

Yellow Human offers you the gift of beginner’s mind in the fullness of union. Be receptive. Yellow Human is preparing your circuits for transformation. Become empty, that your thirst may be quenched by the bounteous gifts poured from the chalice of the spiralling galaxies. Open and receive all that Yellow Human offers in the chalice of your own body.

Eb asks you to strengthen and clear your physical vessel in order to prepare for the expanded energies of higher mind. Your chalice of self is being purified through vibrational adjustments in the brain/body system. With this quickening, adjustments are made and your circuits of consciousness are naturally transformed. Often this process is accompanied by the sensation of being altered or “rewired”. Higher centers of the brain and the light-sensitive pineal and pituitary glands are being activated to contain more light. This penetration brings you to a critical threshold, creating enormous change at the cellular level. It also activates soul memories and expands your concepts of reality.

With this expanded consciousness, your brain/body system is being cleared and fine-tuned so that you can create a sluiceway for the activation and acceleration of cosmic consciousness. This penetration of frequencies and its accompanying quickening is like upgrading the ‘hard drive’ of your biocomputer and activating the ‘hidden chip,’ the unused parts of your brain.

In meditation, expand to include all that you are. Then bring that feeling of expansion back into your physical self. In this process, you create a complex stability, opening a chalice of self that is fully rooted in human form. With this expansion, you are freed to explore within a new center that, paradoxically, seems to have to center. Yellow Human reveals the secret of being essence within form, everywhere and nowhere, “nothing” but present in all things.

The metaphor of the ever-expanding chalice is a powerful spiritual tool. This chalice represents the eternal container of light, ever filled with spirit’s fire and nourishment. It is the metaphor that represents the form in which your full potential can manifest. Each stage in your journey feels like the final one, but each stage then opens to an expanded form, releasing you into the next stage of consciousness.

All the gifts of the macrocosm pour out of the universal cornucopia. With an open heart, empty yourself to be filled with the fruits of your true desire. Through the temple of your body, lift the chalice of your expanded self and declare that it is filled with truth and clarity. Feel the ecstatic union with your full potential as a human being.

Meditate on the cornucopia with you at its center. Lift the chalice of your self-generated energy vortex to greet the vortex that will descend from above. As an open vessel, prepare a place to receive Yellow Human’s gifts. When you flow in unconditional love, all the fruits of the universe rush toward you for benediction.

Bathe in love’s essence as a child splashing in a pool on a hot day. Connect with others in joyous union. Use the broom of Yellow Human to sweep your day clear of past experiences and the issues and obstacles of small mind. In the spirit of Yellow Human function on all frequencies and power bands. Your cup is filled with the nectar of sacramental union. Be fulfilled by the great harvest of love!

Your Tone is Tone 11 – Spectral Change, disintegration, letting go, stripping away, complexity moving to simplicity.Eleven is the ray of dissonance, the foundation of self combined with the foundation of Essence Self, catalyzed by the point of unity. Eleven is the process of disintegration, stripping away the layers down to your core essence. Unity, the great illuminator, is transforming patterns and structures, freeing you from things that no longer serve your emerging wholeness. Look through the surface appearance of your process. Let complexity dissipate, becoming the blessing of simplicity.With the Spectral Tone of 11, cherished ideals, beliefs, and images of all kinds are being brought up for you to reexamine, illuminate, and transform. Examine what appears dissonant in your life. Let go! Embrace the disintegration process without resisiting or judging it. The rigid walls of your resistances are being broken down. Going through your resistances and boundaries prepares a space for greater wisdom. You are becoming an open system. Anything that defines you is being stripped away. Expect clearing and change. As your facade crumbles and your walls come tumbling down, the true illumination of self bursts through!

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 Spectral Hand Reading – Hide


The Teachings of the Essenes

from Enoch
to the
Dead Sea Scrolls


Order a hard copy of From Enoch to the Dead Sea Scrolls

To all those who perceive that peace for the whole depends upon the effort of the individual.

The several chapters of this book are compiled from material antedating the findings of the Dead Sea Scrolls in 1947. During the twenty preceding years, 1927 to 1947, I wrote and published a number of books on the Essenes based on certain historical sources such as the works of Josephus Flavius, Philo and Plinius, and on manuscripts in the Library of the Vatican, the Library of the Habsburgs in Vienna and the Library of the British Museum. In these books I concentrated on the Essene traditions which I consider of great practical value for modern man.

When the first discoveries at Qumrum became public and many persons urged me to publish an interpretation of these new findings, I decided to do so in two volumes. This first volume condenses the quintessence of the Essene traditions from pre-Qumrum sources. The second volume will deal exclusively with the new discoveries.

The present work is concerned with the meaning of the Essene traditions in relation to their values for mankind today and the actual practices which result in an expansion of consciousness. These values may be considered from four standpoints.

The Essene traditions represent a synthesis of the great contributions to humanity of the different cultures of antiquity.
They represent for us a path leading away from the onesided utilitarian technology of contemporary civilization, a valid and practical teaching utilizing all the sources of energy, harmony and knowledge everywhere surrounding us.
They give us permanent standards in an age where truth seems to dissolve in a continual shifting of concepts.
This resulting neurosis and insecurity is given a complete balance and harmony through the Essene teachings.
It is noteworthy that in his book, “The Meaning of the Dead Sea Scrolls,” A. Powell Davies says of the Essenes, “The Christian Church in its organization, its sacraments, its teaching and its literature is related to-and in its early stages may have been identical with-the New Covenanters, who were known as Essenes, some of whom wrote the Dead Sea Scrolls.”

Likewise significant in the pre-Qumrum traditions of the Essenes is the existence of certain Zoroastrian elements, a fact which I have previously maintained and which Arnold Toynbee has also pointed out in a recent writing. They bear a similar correlation to later teachings like those of the Kabala and Freemasonry. Their most unique element, which has apparently been developed independently, is their science of Angelology.

The quotations appearing on the page preceding each chapter are from two of the Dead Sea Scrolls, the “Manual of Disciplines” and the “Thanksgiving Psalms,” or “Book of Hymns,” which I have translated from photostatic copies of the original texts found in the caves of Qumrum.

Edmond Bordeaux Szekely
San Diego, California, 1957

And Enoch walked with God; and he was not; for God took him.
Genesis 5:24



1. The Essenes and Their Teaching

2. The One Law……………

3. The Essene Tree of Life………

4. The Essene Communions

I –Their Purpose and Meaning .
5. The Essene Communions

II. Their Actual Practice
6. The Sevenfold Peace

7. Essene Psychology

8. Individual Inventory

“The Law was planted in the Garden of the Brotherhood to enlighten the heart of man and to make straight before him all the ways of true righteousness, a humble spirit, an even temper, a freely compassionate nature, and eternal goodness and understanding and insight, and mighty wisdom which believes in all God’s works and a confident trust in His many blessings and a spirit of knowledge in all things of the Great Order, loyal feelings toward all the Children of truth, a radiant purity which loathes everything impure, a discretion regarding all the hidden things of truth and secrets of inner knowledge.”

From “The Manual of Discipline”

of the Dead Sea Scrolls

Chapter 1

The Essenes And Their Teaching
From the remote ages of antiquity a remarkable teaching has existed which is universal in its application and ageless in its wisdom. Fragments of it are found in Sumerian hieroglyphs and on tiles and stones dating back some eight or ten thousand years. Some of the symbols, such as for the sun, moon, air, water and other natural forces, are from an even earlier age preceding the cataclysm that ended the Pleistocene period. How many thousands of years previous to that the teaching existed is unknown.

To study and practice this teaching is to reawaken within the heart of every man an intuitive knowledge that can solve his individual problems and the problems of the world.

Traces of the teaching have appeared in almost every country and religion. Its fundamental principles were taught in ancient Persia, Egypt, India, Tibet, China, Palestine, Greece and many other countries. But it has been transmitted in its most pure form by the Essenes, that mysterious brotherhood which lived during the last two or three centuries B. C. and the first century of the Christian era at the Dead Sea in Palestine and at Lake Mareotis in Egypt. In Palestine and Syria the members of the brotherhood were known as Essenes and in Egypt as Therapeutae, or healers.

The esoteric part of their teaching is given in The Tree of Life, The Communions, and the Sevenfold Peace. The exoteric or outer teaching appears in “The Essene Gospel of Peace,’ “Genesis, An Essene Interpretation,” “Moses, the Prophet of the Law,” and “The Sermon on the Mount.”

The origin of the brotherhood is said to be unknown, and the derivation of the name is uncertain. Some believe it comes from Esnoch, or Enoch, and claim him to be their founder, their Communion with the angelic world having first been given to him.

Others consider the name comes from Esrael, the elects of the people to whom Moses brought forth the Communions at Mount Sinai where they were revealed to him by the angelic world.

But whatever their origin, it is certain the Essenes existed for a very long time as a brotherhood, perhaps under other names in other lands.

The teaching appears in the Zend Avesta of Zoroaster, who translated it into a way of life that was followed for thousands of years. It contains the fundamental concepts of Brahmanism, the Vedas and the Upanishads; and the Yoga systems of India sprang from the same source. Buddha later gave forth essentially the same basic ideas and his sacred Bodhi tree is correlated with the Essene Tree of Life. In Tibet the teaching once more found expression in the Tibetan Wheel of Life.

The Pythagoreans and Stoics in ancient Greece also followed the Essene principles and much of their way of life. The same teaching was an element of the Adonic culture of the Phoenicians, of the Alexandrian School of Philosophy in Egypt, and contributed greatly to many branches of Western culture, Frecmasonry, Gnosticism, the Kabala and Christianity. Jesus interpreted it in its most sublime and beautiful form in the seven Beatitudes of the Sermon on the Mount.

The Essenes lived on the shores of lakes and rivers, away from cities and towns, and practiced a communal way of life, sharing equally in everything. They were mainly agriculturists and arboriculturists, having a vast knowledge of crops, soil and climatic conditions which enabled them to grow a great variety of fruits and vegetables in comparatively desert areas and with a minimum of labor.

They had no servants or slaves and were said to have been the first people to condemn slavery both in theory and practice. There were no rich and no poor amongst them, both conditions being considered by them as deviations from the Law. They established their own economic system, based wholly on the Law, and showed that all man’s food and material needs can be attained without struggle, through knowledge of the Law.

They spent much time in study both of ancient writings and special branches of learning, such as education, healing and astronomy. They were said to be the heirs of Chaldean and Persian astronomy and Egyptian arts of healing. They were adept in prophecy for which they prepared by prolonged fasting. In the use of plants and herbs for healing man and beast they were likewise proficient.

They lived a simple regular life, rising each day before sunrise to study and commune with the forces of nature, bathing in cold water as a ritual and donning white garments. After their daily labor in the fields and vineyards they partook of their meals in silence, preceding and ending it with prayer. They were entirely vegetarian in their eating and never touched flesh foods nor fermented liquids. Their evenings were devoted to study and communion with the heavenly forces.

Evening was the beginning of their day and their Sabbath or holy day began on Friday evening, the first day of their week. This day was given to study, discussion, the entertaining of visitors and playing certain musical instruments, replicas of which have been found.

Their way of life enabled them to live to advanced ages of 120 years or more and they were said to have marvelous strength and endurance. In all their activities they expressed creative love.

They sent out healers and teachers from the brotherhoods, amongst whom were Elijah, John the Baptist, John the Beloved and the great Essene Master, Jesus.

Membership in the brotherhood was attainable only after a probationary period of a year and three years of initiatory work, followed by seven more years before being given the full inner teaching.

Records of the Essene way of life have come down to us from writings of their contemporaries. Pliny, the Roman naturalist, Philo the Alexandrian philosopher, Josephus the Jewish historian and soldier, Solanius and others spoke of them variously as “a race by themselves, more remarkable than any other in the world,” “the oldest of the initiates, receiving their teaching from Central Asia,” “teaching perpetuated through an immense space of ages,” “constant and unalterable holiness.”

Some of the outer teaching is preserved in Aramaic text in the Vatican in Rome. Some in Slavic text was found in the possession of the Habsburgs in Austria and said to have been brought out of Asia in the thirteenth century by Nestorian priests fleeing the hordes of Genghis Khan.

Echoes of the teaching exist today in many forms, in rituals of the Masons, in the seven-branched candlestick, in the greeting “Peace be with you,” used from the time of Moses.

From its antiquity, its persistence through the ages, it is evident the teaching could not have been the concept of any individual or any people, but is the interpretation, by a succession of great Teachers, of the Law of the universe, the basic Law, eternal and unchanging as the stars in their courses, the same now as two or ten thousand years ago, and as applicable today as then.

The teaching explains the Law, shows how man’s deviations from it are the cause of all his troubles, and gives the method by which he can find his way out of his dilemma.

Thou hast made known unto me Thy deep, mysterious things. All things exist by Thee and there is none beside Thee. By Thy Law Thou hast directed my heart that I set my steps straight forward upon right paths and walk where Thy presence is.

From the Book of Hyms VII
of the Dead Sea Scrolls
The Law was planted to reward the children of Light with healing and abundant peace, with long life, with fruitful seed of everlasting blessings, with eternal joy in immortality of eternal Light.

“The Manual Of Discipline”
of the Dead Sea Scrolls

Chapter 2

The One Law
The teachings which Moses brought forth at Mount Sinai were practiced fifteen hundred years later by the Essene Brotherhoods in Palestine and Egypt.

To understand his teachings is to understand the values the Essene practices have for man today.

Moses was the giver of the Law, the One Law. He established the monotheism that was to become not only the fundamental tenet of the Essene Brotherhoods but of all western civilization. The most authoritative information we have about his teaching comes from their Brotherhoods.

Their tradition divides his life into three periods symbolic of the experiences in every man’s life. In the first period of forty years, during which he lived as a prince of Egypt, he followed the path of tradition, acquiring all the education and knowledge available. He studied the rituals of Isis, Amon-Ra and Osiris, the Precepts of Pta Hotep, the Egyptian Book of the Dead, and traditions that came from the East to Egypt, the cultural center of the world at that time. But in all his studying he found no inner dynamism or unifying principle explaining the universe and the problems of life.

In the second period of his life he spent forty years in the desert following the path of nature, studying the book of nature, as have many other great geniuses and prophets, including Jesus. In the huge vastnesses of the desert, with their solitude and silence, great inner truths have been brought forth. In this period of his life Moses discovered the One Law, the totality of all laws. He found that this one Law governed all manifestations of life, and it governed the whole universe. To him it was the greatest of all miracles to find that everything operates under one law. Then he came upon the idea of the totality of laws. And this totality he called the Law, spelled with a capital “L.”

He first observed that man lives in a dynamic, constantly changing universe; plants and animals grow and disappear; moons wax and wane. There is no static point in nature or man. He saw that the Law manifests in perpetual change, and that behind the change is a plan of Cosmic Order on a vast scale.

He came to understand that the Law is the greatest and only power in the universe and that all other laws and all things are a part of the one Law. The Law is subject to no other law or laws. It is eternal, indestructible, incapable of defeat. A plant, a tree, a human body or a solar system each has its own laws, mathematical, biological and astronomical. But the one supreme power, the Law, is behind all of them.

The Law governs all that takes place in the universe, and all other universes, all activity, all creation, mental or physical. It governs all that exists in physical manifestation, in energy and power, in consciousness, all knowledge, all thought, all feeling, all reality. The Law creates life and it creates thought.

The sum total of life on all the planets in the universe was called by the Essenes the cosmic ocean of life. And the sum total of currents of thought in the universe was called the cosmic ocean of thought, or cosmic consciousness in more modern terminology.

This cosmic ocean of life and cosmic ocean of thought form a dynamic unity of which man is an inseparable part. Every thinking body of every individual is in constant inner communion with this unity. Every human being is an individualized part of the unity. This unity is the Law, the Eternal Light, of which Moses spoke.

Moses saw the Law broken everywhere. Egypt had been built without regard for it. Despite the nation’s great military and political might, there was no law of equality. Misery and slavery existed everywhere; rich and poor alike suffered from oppression, epidemics and plagues. He learned that ignorance of the Law, of the laws of nature, was responsible for all evils, and that the rulers and the ruled were equally to blame.

It became evident to Moses that everything created as a result of deviation from the Law destroys itself and in time disappears. Only the Law is eternal.

The third period of Moses’ life, the Exodus, began when he determined to dedicate the remainder of his days to the realization and application of the Law, and to bringing mankind into harmony with it. He recognized the enormity of the task before him in attempting to make both the ignorant masses and the arrogant rulers accept the Law and live in harmony with it. Seemingly insurmountable obstacles confront all world reformers, when pure idea meets the opposing force in the inertia of the human mind and the resistance of entrenched power. It represents a revolution of the dynamic against the static, of higher values against pseudo-values, of freedom against slavery, and it is not limited to one time in history, nor to mankind as a whole, but occurs repeatedly in the life o f individual man.

When Moses found he could not change the Egyptian rulers or the masses of the people, he turned to the small minority, the enslaved and oppressed people of Israel, hoping to convert them and establish a new nation based wholly on the Law. He is the only figure in universal history that did establish such a nation.

Moses saw the universe as a gigantic Cosmic Order in which existed inexhaustible sources of energy, knowledge and harmony at man’s disposal. He had always remembered the two legends of his ancestor Jacob who had fought and conquered an angel and later had had a vision of angels ascending and descending upon a ladder connecting heaven and earth. He identified these angels as the forces of nature and the powers of man’s consciousness and saw that these forces and powers were the connecting link between man and God. He identified God with the great universal Law.

He came to the conclusion that if man is to reach God, he must first become master of all the forces which are manifestations of God, of the Law. He wanted to make his people “strong with the Law,” which is the meaning of the word Israel. And he wanted to create a system of life which would make it possible for them to conquer the angels as their forefather, Jacob, had done. This was the foundation of occult science as it is termed today, of the science of the angels, later recorded as angelology.

Moses wanted his followers to realize that they are in constant contact, every moment of their lives and in all points of their being, with all the forces of life and the visible and invisible universe; and if they contact these powers consciously, and become continually conscious of them, they will enjoy perfect health, happiness and harmony in body and mind and every department of their lives.

The method of contacting these forces was engraved on the two stone tablets he brought down from Mt. Sinai but destroyed when he found the masses of his people were not ready for the teaching, even as the masses of mankind are not ready for it today and may not be for many generations to come. But to the few who were ready he taught the method given on the tablets, the Communions with the angels, which has been preserved through the ages in the Essene Brotherhoods and can still be practiced by man today.

This was a part of the esoteric teaching given by Moses and practiced in the Essene Brotherhoods five centuries preceding the Christian era.

In later Essene traditions the abstract idea of the Law was conveyed by the symbol of a tree, called the Tree of Life. Moses had received a great revelation when he saw the burning bush in the desert. This represented two aspects of universal life: warmth and light. The warmth of the fire symbolized the fire of life, vitality in the material world. The light, symbolizing man’s consciousness, represented the light of wisdom as opposed to the darkness of ignorance in the immaterial universe. Together they represent the whole universe and the idea that man in the center draws life and vitality from all the forces of the cosmos.

The Essenes symbolized this teaching in their Tree of Life which pictured to them in a concrete form that man was a unity of energy, thoughts and emotions and a unit of life force constantly communing with the totality of energies in the universe. Moses wished to see man living in harmony with the laws which govern all these energies inside and outside man, and to become conscious of them and utilize them in every moment of life.

In his study of the totality of the Law, Moses attained an intuitive knowledge of the origin of the world and the beginning of all things. It was from this beginning of all things he derived the laws for daily life. He learned that all things are parts of the whole, put together according to law; and the seven elements or basic forces of life appeared in seven great cycles of creation, one element in each cycle. He grouped the days of the week into a corresponding cycle of seven, considering each day to correspond to a different one of the elements. This was symbolized in Essene traditions by the seven-branched candlestick, the candles of which were lit every seventh day, the sabbath, to remind man of the seven cycles and the seven basic forces of the visible world and the seven basic powers of the invisible world of man’s consciousness.

The three periods of Moses’ life, in which he discovered the Law and its manifestations, represent the three periods into which nearly every man’s life can be divided. The first, Egypt, has been called the period of bondage, of the darkness of ignorance, when the free flow of vital energy is obstructed by ignorance and false values. Mankind’s Egypt, his slavery, consists in the totality of his deviations from the Law.

The second period in Moses’ life corresponds to the desert in an individual’s life when his false values fall away and he sees nothing but emptiness ahead of him. It is in this period man most urgently needs inner guidance that he may find his way back to the Light, the Law.

The third period, the Exodus, is possible for every man. There is always the Light showing the way to the exodus. Man’s Egypt of bondage is never eternal. The Exodus under Moses lasted forty years, but it was only a beginning on the path of intuition, the path of learning to live in harmony with the laws of life, of nature and the cosmos. An exodus for humanity can only be accomplished through the cumulative efforts of many people over many generations.

But it can be accomplished and it will be accomplished. There is always a Canaan, which is not a mythical utopia, but a living reality. The exodus is the path that leads toward Canaan, the path that Moses trod, the path to which the Essene practices light the way.

“I thank Thee, Heavenly Father, because Thou hast put me at a source of running streams, at a living spring in a land Of drought, watering an eternal garden of wonders, the Tree of Life, mystery of mysteries, growing everlasting branches for eternal planting to sink their roots into the stream of life from an eternal source.

“And Thou, Heavenly Father, protect their fruits with the angels of the day and of the night and with flames Of eternal Light burning every way.”

From the “Thanksgiving Psalms”of the Dead Sea Scrolls
Vill (viii. 4-12)

Chapter 3

The Essene Tree Of Life
Man has appeared to realize, as far back as records exist, that he was surrounded by invisible forces. In culture after culture of the past he has used a certain symbolism to express his relationship to these forces in the midst of which he moves. This mystical symbol which has been imbedded in almost all religions and occult teachings is called the Tree of Life. In outer legend and inner wisdom man’s deepest intuitions have focussed about it.

It was considered by Zoroaster as the law itself and was the center of his philosophy and way of thinking. In the hidden teachings of Moses, the Essene Book of Genesis, it was the Tree of Knowledge in the Garden of Eden guarded by angels. The Essenes called it the Tree of Life.

To the earlier concepts of the Tree the Essenes added what the ancient writers called Angelology. This Science of the Angels was brought forth by the Essenes at their brotherhood in Palestine. Their angels were the forces in the universe.

It was known by many of the ancient peoples that these invisible forces were a source of energy and power, and that man’s life was sustained by contact with them. They knew that to the degree man was able to utilize these forces, he would move forward in his individual evolution in body and spirit, and as he put himself in harmony with them, his life would prosper. Certain of the people not only knew of these forces but had specific methods of contacting and utilizing them.

In many lands these forces were considered to be of two kinds, good and evil, and eternally opposed to each other. Zoroaster in his Zend Avesta described the Ahuras and Fravashis as the good forces forever battling with the evil Khrafstras and Devas. The Toltecs in Mexico and Central America held a world picture in which the good forces were called the Army of Quetzalcoatl, the Plumed Serpent, and the evil forces were the Army of Tezcatlipoca, the Jaguar. These two armies were shown in the Toltec pictographs as being in continual conflict with each other. In the Zoroastrian and Toltec concepts destructive forces were always fighting the constructive ones.

The concept of the Essenes differed from these and other world pictures in that it recognized only the positive and constructive forces in the universe. The Essene angels correspond to the good forces of Zoroaster, the Ahuras and Fravashis, and to the good forces of the Toltecs, the Army of Quetzalcoatl. It was held to be man’s role in the universe to so strengthen the good, positive forces that the evil negative ones would be overcome and disappear from the earth.

The Essene Tree of Life represented fourteen positive forces, seven of them heavenly or cosmic forces and seven earthly or terrestrial forces. The Tree was pictured as having seven roots reaching down into the earth and seven branches extending up toward the heavens, thus symbolizing man’s relationship to both earth and heaven.

Man was pictured in the center of the tree half-way between heaven and earth.

The use of the number seven is an intregral part of the Essene tradition which has been transmitted to Western cultures in various outer ways, such as the seven days of the week.

Each root and branch of the tree represented a different force or power. The roots represented earthly forces and powers, the Earthly Mother, the Angel of Earth, the Angel of Life, the Angel of joy, the Angel of the Sun, the Angel of Water and the Angel of Air. The seven branches represented cosmic powers, The Heavenly Father, and his Angels of Eternal Life, Creative Work, Peace, Power, Love and Wisdom. These were the Essene angels of the visible and invisible worlds.

In ancient Hebrew and Medieval literature these heavenly and earthly forces or angels were given names, Michael, Gabriel and so on; and they were pictured in religious art as human figures with wings and clad in flowing robes, such as in the frescoes of Michael Angelo.

Man, in the center of the Tree, was seen to be surrounded as in a magnetic field, by all the forces, or angels, of heaven and earth. He was pictured as in the meditation posture, the upper half of his body above the ground and the lower half in the earth. This indicated that part of man is allied to the forces of heaven and part to the forces of earth. This concept closely parallels that of Zoroaster who represented the universe as a framework of realms with man in its center and the various forces above and below him. It also corresponds to the Toltec ritual performed on the steps of their pyramids with man in the midst of all the forces.

This position of man in the center of the Tree, with the earthly forces below him and the heavenly forces above, also corresponds to the position of the organs in the physical body. The gastric and generative tracts in the lower half of the body, being instruments of self-preservation and self-perpetuation, belong to the earthly forces. Whereas the lungs and brain, in the upper half of the body, are the instruments of breathing and thinking and thus connect man with the finer forces of the universe.

Contact with the angelic forces represented by the Tree of Life was the very essence of the daily life of the Essenes. They knew that to be in harmony with these forces they must make conscious effort to contact them. The Essenes were spoken of by the ancient writers as an extremely practical people. Their concepts were not just theories; they knew exactly how to be continually aware of the forces about them and how to absorb their power and put them into action in their daily lives.

They had the deep wisdom to understand that these forces were sources of energy, knowledge and harmony by which man can transform his organism into a more and more sensitive instrument to receive and consciously utilize the forces. Furthermore, they considered that to put himself into harmony with the forces of the Heavenly Father and the Earthly Mother was man’s most important activity in life.

The characteristics of each one of the different forces was very clear to them and they knew what the force meant in each individual’s life and how it should be utilized.

They also understood the relationship between the forces. They considered that each heavenly force has an earthly force corresponding to it and each earthly force a corresponding heavenly power. These corresponding heavenly and earthly forces were placed on the Essene Tree of Life diagonally across from each other, one above and one below man. A line drawn between any two corresponding forces consequently passed directly through man in the center of the Tree.

The forces which correspond with each other, above and below, are as follows:

The Heavenly Father and the Earthly Mother

The Angel of Eternal Life and the Angel of Earth

The Angel of Creative Work and the Angel of Life

The Angel of Peace and the Angel of joy

The Angel of Power and the Angel of the Sun

The Angel of Love and the Angel of Water

The Angel of Wisdom and the Angel of Air

These correlations showed the Essenes that when an individual contacts any earthly force he is also in touch with a certain heavenly power. This enabled them to understand how necessary it is to be in perfect harmony with each and every one of the forces and angels, both in the visible and invisible worlds.

The symbolical Tree of Life made it clear to the people how inseparably they are linked to all the forces, cosmic and terrestrial, and it showed them what their relationship is to each.

“I am grateful, Heavenly Father,

for Thou hast raised me to an eternal height

and I walk in the wonders of the plain.

“Thou gavest me guidance to reach Thine eternal

company from the depths of the earth.

Thou hast purified my body

to join the army of the angels of the earth

and my spirit to reach

The congregation of the heavenly angels.

“Thou gavest man eternity

to praise at dawn and dusk

Thy works and wonders

In joyful song.”

From The “Thanksgiving Psalms” of the Dead Sea Scrolls VI (iii. 19-36)

Chapter 4

The Essene Communions
The symbolic Tree of Life enabled the Essenes to understand how they were surrounded by forces, or angels, from the visible world of nature and the invisible cosmic world. The Communions show how each of these forces is utilized in man’s body and consciousness.

The Communions are said to have been originated by Esnoch, or Enoch, and were again brought forth by Moses to Esrael, the elect of the people, on the two stone tablets he first brought down from Mount Sinai. The second set of tablets he brought down contained the Ten Commandments, the outer teaching, which he gave to the rest of the people, Israel. But the small minority, Esrael, or the Essenes, from that time on, held their communions morning and evening, to the earthly and heavenly forces, regulating their lives according to the inspiration received from them.

The Communions have three immediate objectives.
The first is to make man conscious of the activities of the different forces and forms of energy which surround him and perpetually flow toward him from nature and the cosmos.

The second is to make him aware of the organs and centers within his being which can receive these currents of energy.

The third is to establish a connection between the organs and centers and their corresponding forces so as to absorb, control and utilize each current.

The Essenes knew that man has different bodily systems to absorb the different energies from food, air, water, solar radiations and so on; and they knew that each individual must control and utilize these powers for himself through his own conscious efforts, and that no one could do it for him.

The Communions were practiced each morning and evening, a different earthly force being meditated upon each morning upon arising, and a different heavenly force each evening before retiring, each day of the week. This made a total of fourteen communions during each seven day period.

At each of the Communions the designated force was concentrated upon, contemplated and meditated upon so that its power could be absorbed and consciously utilized in whatever intensity was required.

An explanation of the purpose of each Communion follows:


The Earthly Mother-Saturday Morning

The purpose of this Communion was to establish unity between man’s physical organism and the nutritive forces of the earth.

This was accomplished by contemplating the different food substances and realizing that the body is formed of the elements of the earth, and is nourished with those elements through plant life. This teaches the meaning and importance of the natural foods of the earth supplied by the Earthly Mother in harmony with the laws governing terrestrial life. Through this man learns of the paramount role of natural foods in his health and vitality and he becomes conscious of the processes of metabolism within him. He learns, furthermore, how to receive and absorb the powerful energies derived from foods and how to conserve those energies in his body. He thus gradually develops the ability to assimilate perfectly and utilize all the nutritive substances he eats and the energies in them; thus he is able to derive more sustenance from a given amount of food.

This Communion was one of the principal instruments by which the Essenes maintained such remarkable physical health.

The Angel of Earth-Sunday Morning

The Earthly Mother’s Angel of Earth was the power of generation and regeneration. A central idea of the Essenes, similar to that of Zoroaster, was to create more and more abundant life. The purpose of the Communion was to transform the generative powers in life into the regeneration of the human body. They conceived this power in man to be the same natural force as the generative powers of nature in the top soil, which creates the vegetation of the earth.

This Communion therefore relates to the surface of the earth where things germinate, and to the power of fertility and the glands and organs of generation. It taught the importance of the life-generating powers of the soil and of the regenerative force of sexual energy in the glandular system. It made man conscious of the life generating forces in and around him, enabling him to be more receptive in absorbing this great power, and mastering, directing and utilizing it.

The Essenes’ extraordinary faculty of self-regeneration was primarily due to their transforming sexual energy through the practice of this Communion.

The Angel of Life- Monday Morning

This Communion was dedicated to the life, health and vitality of the human organism and that of the whole planet and brought about a dynamic unity between them.

It taught man the role of vitality in his well being and made him conscious of all the innumerable activities of the life force in and around him, enabling him to direct it to any part of his body in the intensity required.

It gave the Essenes their astonishing ability to absorb life force especially from trees and forests.

The Angel of Joy-Tuesday Morning

All forms of beauty were joyously contemplated in this Communion in order to make man conscious of the beauties of nature and the joy within himself in every part of his being.

This faculty of absorbing joy from the beauties of nature, sunrises, sunsets, mountains, flowers, colors, aromas and so on was one of the means by which the Essenes attained the inner harmony and serenity which so impressed their contemporaries.

The Angel of the Sun-Wednesday morning

The Essenes meditated on the Sun as a great living force in terrestrial nature, an ever-present source of energy without which there would be no life on earth, in the ocean or in the atmosphere. They meditated on the effect of solar rays which do not stop at the surface of the body but penetrate the organism at the point where the solar plexus is located, bathing the body and the nervous system in the radiation of the Sun. This point is the oldest unity in the human organism.

The purpose of this Communion was to become receptive to the solar energies and establish a perfect unity between the self and the sun and distribute its power throughout the body.

By the Essenes’ use of this method certain abnormal conditions were frequently cured in a way that seemed miraculous to the early historians.

The Angel of Water-Thursday Morning

The Essenes considered the circulation of water in nature to correspond to the circulation of the blood in the body. They knew all organisms as well as their foods consist largely of water, which is also essential to life on earth. The perfection of the organism depends upon the quality of the blood, and in like manner the perfection of the physical environment depends upon the quality of the water available.

In this Communion all forms of water were contemplated, rivers, creeks, rain, the sap in trees and plants and so on, establishing as a living reality the unity between the waters of the body and the waters of the planet, thereby making it possible to direct the blood stream to any part of the body or withdraw it at will.

This power enabled the Essenes to cure many conditions otherwise remedied only by long and arduous treatment. It was one of the reasons the Essenes had such complete self -mastery and an almost unbelievable resistance to pain.

Angel of the Air-Friday Morning

The purpose of this Communion was to make man conscious of the dynamic unity between air and life and that respiration is the link between the organism and the cosmos, that where there is life there is breath, the cessation of one meaning the cessation of the other. Thus the atmosphere in surrounding nature and the air within the body have a stupendous role in health and vitality.

This Communion was accompanied by a certain deep rhythmic breathing enabling the Essenes to absorb specific energies from the atmosphere and establish a correlation of the self and the universe.

These Communions with the Earthly Mother and her Angels were the source from which the Essenes derived their particular way of living, their eating, cold water ablutions, sun bathing, breathing and so on, described by their contemporaries, josephus, Philo and Pliny, with such astonishment.


In the same way that the seven mornings of the week were devoted to the forces of the visible world, the seven evenings were given to the powers of the invisible realms, or the Angels of the Heavenly Father.

The Heavenly Father-Friday Evening

This Communion with the Heavenly Father, the Creator, the Light, the Ahura Mazda of Zoroaster, was the Essenes’ central communion, dedicated to the totality of cosmic laws and to the realization that the universe is a process of continuous creation in which man must take his part by continuing the work of the Creator on earth.

The purpose of the Communion is to teach man the importance of union with the eternal and boundless cosmic ocean of all the superior radiations from all the planets, to make him receptive to these powers so that he may attain cosmic consciousness, enabling him to unite himself with the cosmic currents. Through this he can develop the creative abilities within him to the utmost and learn to use the creative principle in his life and surroundings.

The Essenes knew that only when man does this can he reach his final goal, union with the Heavenly Father, the ultimate aim of all Essenes and the underlying purpose governing all their actions, feelings and thoughts.

The Essenes considered that the purpose of the universe can only be eternal life, immortality; and that this can be achieved by man if he progressively creates the preconditions of his advance to higher and higher degrees of his individual evolution. They held that there was no limit to this progress since the cosmos is an inexhaustible store of energies available to man as he perfects his receptive organs and centers.

Through this Communion man can arouse his intuitive knowledge of the eternity of life in the universe and his own unity with this eternal life and the whole cosmic order. Through it he can learn the importance of overcoming gravity in the earthly currents of thought and become conscious of the superior currents’ activity and role in the individual’s and the planetary evolution.

This overcoming of gravity and absorbing and utilizing the superior currents from this and all other planets was the highest mystical accomplishment of the Essenes.
The Angel of Creative Work-Sunday Evening

This Communion was dedicated to all the great things which have been created by human labor, the great masterpieces of literature, art, science, philosophy and everything man has created as a superstructure on nature, the great values brought forth by previous generations and inherited by the present one.

The purpose of the Communion was to teach the importance of creative work and its paramount role in the individual’s evolution. It was also to enable him to absorb energies and power from the creative works of mankind, all of its masterpieces, and to use this power in all manifestations of his consciousness.

In the Essene Brotherhoods everyone carried on creative work of some kind, whether in the improvement of himself, the Brotherhood or mankind. The Essenes considered creative work the most adequate expression of love.

The Angel of Peace-Monday Evening

The Communion with the Angel of Peace was dedicated to man’s deep inner intuition of peace within himself and with all the infinite universe. In the Essene concept peace is one of the most valuable treasures of man and unless he realizes its true meaning he cannot have spirituality, without which his life can have no meaning. It was held that man’s most immediate duty is to create peace within himself and with everything around him; and that the work of peace begins inside himself.

The Essenes utilized all sources of peace in the universe and transmitted them to the world, one manifestation of which was in their universal greeting, “Peace be with you.”

The Angel of Power-Tuesday Evening

The Essenes conceived of the whole universe as a cosmic ocean of life in which currents of cosmic power are continually uniting all forms of life on all planets and connecting man with all other organisms.

The Communion made man conscious of these cosmovital forces surrounding him and within him. By becoming receptive to their activity he can absorb them through his nervous system and utilize them in every department of his life.

The Essenes were able to absorb and utilize these currents to a remarkable degree.

The Angel of Love-Wednesday Evening

Love was considered by the Essenes to be the highest creative feeling and they held that a cosmic ocean of love exists everywhere uniting all forms of life, and that life itself is an expression of love.

The purpose of the Communion is to teach man the importance and meaning of these superior currents of feeling in himself and in the surrounding universe; and to make him conscious of and receptive to them as a powerful source of energy and power which he can concentrate and direct in all manifestations of his consciousness.

In the concept of the Essenes, any individual who hurts any form of life outside himself hurts himself equally, because of the dynamic unity of all forms of life in the cosmic ocean of love. The Essenes themselves expressed strong feelings of love to the whole of mankind, near and far, and to all forms of life on earth and in infinite space.

This love which they felt was the cause of their living together in brotherhood communities; it was why they distributed all their surplus of food to the needy and went out of their way to teach the ignorant and heal the sick. They expressed their love through deeds.

This faculty of attracting and sending forth superior currents of feeling was one of their great mystical accomplishments.

The Angel of Wisdom-Thursday Evening

Thought was held by the Essenes to be both a cosmic and a cerebral function. They considered there is a cosmic ocean of thought pervading all space containing all thought, which is the highest and most powerful of all cosmic energies, never perishing and never lost.

By tuning in to all thought currents in the universe and the thought of all great thinkers of the past through communion with the Angel of Wisdom, man developed his ability to create powerful harmonious thought currents and attain intuitive knowledge and wisdom.

Through the application of this Communion the Essenes had great ability to send and receive powerful thought currents.

This Communion with the Angel of Wisdom completes the fourteen Communions of the Essenes. The morning Communions refer to the vitality of the body and their cumulative effect is the gradual strengthening and revitalizing of every organ of the body through the conscious control and direction of earthly forces.

The seven evening Communions are dedicated to the spiritual powers which govern man’s higher evolution. Their cumulative effect is the revitalizing of the mind and all the superior forces within the individual, enabling him to receive and become attuned with all the higher oceans of love, life and thought, thus gradually developing all the superior potentialities of his being.

Each Communion of the fourteen represents a certain equilibrium between the man making it and the angel or force communed with.


A third group of practices was held at noon each day of the week. These were contemplations calling upon the Heavenly Father to send His Angel of Peace to harmonize the different departments of man’s life. So important was peace to the Essenes that they had a special teaching concerning it which they called the Sevenfold Peace.

The practice of the fourteen Communions brings about an inner experience or expansion of consciousness enabling the individual to make conscious use of the invisible forces of nature and the cosmos. The Sevenfold Peace shows the practical application of this expanded consciousness in the individual’s daily life in its relationship to the different aspects of life.

These Peace Contemplations were practiced in the following order.

Friday noon-Peace with the Body.
Thursday noon-Peace with the Mind.
Wednesday noon-Peace with the Family.
Tuesday noon-Peace with Humanity.
Monday noon-Peace with Culture.
Sunday noon-Peace with the Earthly Mother.
Saturday noon-Peace with the Heavenly Father.
An explanation of these seven departments of the individual’s life is given in a subsequent chapter.

Every seventh day, the Essene Sabbath, was consecrated to one of the aspects of peace and communal gatherings were held, separate from the individual contemplations. These gatherings were for the purpose of considering the practical collective application of the particular peace being concentrated upon on that Sabbath.

Every seventh Sabbath was called the Great Sabbath and was dedicated to Peace with the Heavenly Father. This was the transcendental Peace, containing all other aspects of peace. Thus every phase of man’s life was given consideration, one after the other.

Such was the Essene pattern of Communion with the cosmic and natural forces and contemplation with the aspects of peace that showed them how to put the forces into practice in their individual lives. We shall not find its equivalent in any other system. It has the wisdom of eight thousand years behind it. It is not merely a form or a ritual; it is a dynamic, intuitive experience. It can establish the unity of mankind.

The Essenes practiced these Communions and Contemplations more than two thousand years ago. We can practice them today.

“I will praise Thy works with songs of Thanksgiving continually, from period to period, in the circuits of the day, and in its fixed order; with the coming of light from its source and at the turn of evening and the outgoing of light, at the outgoing of darkness and the coming in of day, continually, in all the generations of time.”

From the “Thanksgiving Psalms” Of the Dead Sea Scrolls
XVII (xii. 4-12)
Chapter 5

The Essene Communions
Fragmentary records of ancient traditions which have come down to us show that during eons of time man has gradually begun to develop within his being a certain receptive apparatus through which he is able to absorb the currents of force flowing in and around him, and consciously utilize them as sources of energy, harmony and knowledge.

The Essenes considered that the development of these receptive centers was an essential part of the individual’s evolution. They also considered that systematic and daily practice of a correct method was necessary for the development of them.

The first part of their Communions taught the meaning and purpose of each of the fourteen terrestrial and cosmic forces. The second part was the actual practice or technique by which this apparatus can be developed.

Through this practice the subtle centers of the body can be opened and access given to the universal storehouse of cosmic forces. The purpose of this was to put the organs of the physical body in harmony with all beneficial currents of the earth and the cosmos, so that they can be utilized for the evolution of the individual and the planet.

Many early peoples had a similar technique. The Sumerians, the Persians at the time of Zoroaster, and the Hindus in their yoga systems, nine of which have survived the original fourteen, all sought to attain the same ends.

The technique which the Essenes handed down by word of mouth from generation to generation, through thousands of years, was given to the neophyte in their Brotherhoods only after seven years’ probationary training had been completed. He then had to take the Great Sevenfold Vow, never to reveal the communions without permission, and never to use the knowledge and power gained through them for material or selfish purposes.

Previous to speaking the actual words of a communion, the Essene solemnly and reverently repeated the following prologue:

“I enter the Eternal and Infinite Garden with reverence to the Heavenly Father, the Earthly Mother and Great Masters, reverence to the holy, pure and saving Teaching, reverence to the Brotherhood of the Elect.”
He then thought reverently about the angel or force with which he was about to commune, contemplating its meaning and purpose in his own life and body, as taught in the first part of the Communions.

Following this prologue he spoke the actual words of the Communion.



To commune with the Earthly Mother, on Saturday morning, he says,

“The Earthly Mother and I are one. She gives the food of Life to my whole body.”
When he finishes these words he contemplates edible fruits, grains or plants and feels the currents of the Earthly Mother flowing in him and intensifying and directing the metabolism of his body.


On Sunday morning he communes with the Angel of Earth, saying:

“Angel of Earth, enter my generative organs and regenerate my whole body.”
As he says this he contemplates the life-generating soil and the growing grass, feeling the currents of the Angel of Earth transforming his sexual energy into regenerative forces.


On Monday morning he communes with the Angel of Life in the following words:

“Angel of Life, enter my limbs and give strength to my whole body.”
He now contemplates trees as he feels himself absorbing vital forces from trees and forests.


The words of the Tuesday morning Communion with the Angel of joy are:

“Angel of joy, descend upon earth and give beauty to all beings.”
He then feels himself absorbing vibrations of joy from the beauties of nature as he contemplates the colors of sunrise, of sunset, the song of a bird or the aroma of a flower.


The Wednesday morning Communion to the Angel of the Sun uses these words:

“Angel of Sun, enter my Solar Center and give the fire of life to my whole body.”
As these words are spoken he contemplates the rising sun and feels and directs the accumulated solar forces radiating through his solar center, located at the solar plexus, sending them to all parts of his body.


The Thursday morning Communion with the Angel of Water is made by saying:

“Angel of Water, enter my blood and give the water of Life to my whole body.”
As he says this he contemplates the waters of the earth, in rain, river, lake, sea or anywhere, and the currents of the Angel of Water are felt intensifying and directing the circulation of the blood.


At the Communion on Friday morning with the Angel of Air, the Essene says:

“Angel of Air, enter my lungs and give the air of Life to my whole body.”
The one communing contemplates the atmosphere as he says this and breathes rhythmically.


The words of the evening Communions with the Heavenly Father and his Angels follow.


The Friday evening Communion with the Heavenly Father begins by saying:

“The Heavenly Father and I are One.”
This Communion in time brings union with the eternal and boundless cosmic ocean of all superior radiations from all planets, as cosmic consciousness is awakened and the individual is finally united with the Supreme Power.


The Saturday evening Communion with the Angel of Eternal Life declares:

“Angel of Eternal Life, descend upon me and give Eternal Life to my spirit.”
As these words are said the individual contemplates union with the currents of thought of the superior planets and gains power to overcome the sphere of gravitation of earthly currents of thought.


On Sunday evening the Communion with the Angel of Creative Work gives this command:

“Angel of Creative Work, descend upon humanity and give abundance to all men.”
The contemplation is upon bees at work, and the creative work of humanity in all spheres of existence is concentrated upon.


The Communion on Monday evening with the Angel of Peace is made with these words:

“Peace, peace, peace, Angel of Peace, Be always everywhere.”
The individual now contemplates the crescent moon and the moonlight, invoking and visualizing universal peace in all spheres of existence.

The Tuesday evening Communion with the Angel of Power says:

“Angel of Power, descend upon my Acting Body and direct all my acts.”
As he contemplates the stars, their radiations, and the cosmic ocean of Life, the individual feels the cosmovital forces from the stars being absorbed by the nervous system of the Acting Body.


The Wednesday evening Communion is with the Angel of Love. These are the words spoken:

“Angel of Love, descend upon my Feeling Body and purify all my feelings.”
While this is being said the Feeling Body both sends and attracts superior currents of feeling to and from all beings on earth and all those in the cosmic ocean of Love.


Thursday evening is dedicated to the Angel of Wisdom who is addressed as follows:

“Angel of Wisdom, descend upon my Thinking Body and enlighten all my thoughts.”
Superior currents of thought are then sent and attracted by the Thinking Body while the individual contemplates all thought on earth and in the cosmic ocean of thought.

These are the traditional words of the Communions with the Earthly Mother and the Heavenly Father and their Angels. The cumulative effect of the regular weekly repetition of each of these Communions enables the individual, sooner or later, according to his capacity, perseverance and the degree of his evolution, to absorb, utilize and direct these currents of energy in all manifestations of his consciousness, for his own higher evolution and that of mankind and the planet.


The Noon Peace Contemplations, dedicated each day to a different one of the seven aspects of Peace, were addressed to the Heavenly Father, requesting him to send the Angel of Peace to all, and then to send a certain one of the angels to strengthen each aspect of the Sevenfold Peace. The words follow:

Friday noon (Peace With the Body):

Our Father who art in heaven, send to all your Angel of Peace; to our body the Angel of Life.

Thursday noon (Peace With the Mind):

Our Father who art in heaven, send to all your Angel of Peace; to our mind the Angel of Power.

Wedncsday noon: (Peace With the Family):

Our Father who are in heaven, send to all Your Angel of Peace; to our family and friends the Angel of Love.

Tuesday noon (Peace With Humanity):

Our Father who art in heaven, send to all Your Angel of Peace; to humanity the Angel of Work.

Monday noon (Peace With Culture):

Our Father who art in hcaven, send to all Your Angel of Peace; to our knowledge, the Angel of Wisdom.

Sunday noon (Peace With the Kingdom of The Earthly Mother):

Our Father who art in heaven, send to all Your Angel of Peace; to the kingdom of our Earthly Mother, the Angel of joy.

Saturday noon (Peace With the Kingdom of The Heavenly Father):

Our Father who art in heaven, send to all Your Angel of Peace; to Your Kingdom, our Heavenly Father, Your Angel of Eternal Life.

Contemplative Force

Sat. Earthly Food Nutrition – Mother

Sun. Angel of Top Soil Regeneration – Earth Growth Glands

Mon. Angel of Trees Vitality – Life Life Force

Tues. Angel of Beauty Harmony – Joy

Wed. Angel of Sunrise Fire of Sun – Life

Thurs. Angel of Blood Circulation – Water Rivers

Fri. Angel of Breath Energies of Air – Atmosphere

The Communions with the Forces of the Visible Realms


Peace with the:

Saturday Kingdom of the Heavenly Father

Sunday Kingdom of the Earthly Mother

Monday Culture

Tuesday Humanity – (Social Peace)

Wednesday Family – (Feeling Body)

Thursday Mind – (Thinking Body)

Friday Body – (Acting Body)

The Noon Peace Contemplations


Sat. Angel of Eternal Life

Sun. Angel of Creative Work

Mon. Angel of Peace

Tues. Angel of Power

Wed. Angel of Love

Thurs. Angel of Wisdom

Fri. Heavenly Father

Contemplative Force

Superior Overcoming

Planets Gravity

Bees Creative

Work of Man

Crescent Peace Within


Stars Nervous System

Superior Cosmic Ocean

Acts of Life

Superior Emotions

Feeling Cosmic

Ocean of Love

Superior Thinking

Thoughts Body

Final Union

Cosmic with Currents Cosmic Ocean

The Communions

with the Powers of the Invisible Realms


with the Morning and Evening Communions

“May He bless thee with every good, may He keep thee from all evil and illumine thy heart with the knowledge of life and favor thee with eternal wisdom.

And may He give His Sevenfold blessings upon thee, to everlasting Peace.”

From “The Manual of Discipline” of the Dead Sea Scrolls

Chapter 6

The Sevenfold Peace
The Sevenfold Peace of the Essenes was the summation of their inner teaching.

Their Tree of Life and the Communions taught man his relationship with the fourteen forces of the visible and invisible worlds. The Sevenfold Peace explains his relationship to the parts of his own being and to his fellow men, showing how to create peace and harmony in the seven categories of his life.

Harmony to the Essenes meant peace.
They considered that human life can be divided into seven departments, physical, mental, emotional, social, cultural, its relationship with nature and its relationship with the entire cosmos.

Man, it was held, has three bodies that function in each of these departments, an acting body, a feeling body and a thinking body. The thinking body’s highest power is wisdom. The feeling body’s highest power is love. The acting body’s function is to translate the wisdom of the thinking body and the love of the feeling body into action in an individual’s social and cultural worlds and in his utilization of the terrestrial and heavenly forces.

The Sevenfold Peace explains the utilization of these powers and forces with the utmost clarity. Every noon a Peace Contemplation was held with one aspect of Peace; and every Sabbath was collectively dedicated to one, the entire cycle covering all phases of man’s life being completed in seven weeks’ time.

I – Peace With the Body

The word used by the Essenes to indicate the physical body, both in Aramaic and in Hebrew, signified the body’s function, to act, to move.

This differs greatly from other concepts. The Greeks, for instance, exalted the body for its esthetic qualities, its proportions and beauty, and were unaware of any deeper purpose. The Romans looked tipon the body simply as an instrument of strength and power for conquering nations, planting the Roman eagle in far lands. The medieval Christians disdained the body, considering it the source of all man’s troubles, a barrier between man and God.

The Essenes had a much deeper understanding than any of these. They knew that in the acting body, evolving through hundreds of thousands of years, are manifested all the laws of life and the cosmos; in it is to be found the key to the whole universe.

They studied it in relation to man’s whole role in the universe, and their concept of that role was greater than any other which has ever been held. They considered man has three roles: one of individual evolution; second, a function in regard to the planet on which he lives; and third, a purpose as a unit of the cosmos.

The acting body has its part to play in all three of these roles. It is a Divine product, created by the law for the purpose of the Creator, in no way inferior to any other instrument of man, nor to anything else in the universe. It is waiting for man to make conscious use of its terrestrial and spiritual energies.

The Essenes knew that man is not an isolated being alone in the universe, but one among other beings on earth and on other planets, all of whom have acting bodies which are evolving even as is man’s own. All of these acting bodies are therefore related to each other and affect each other. Every individual’s bodily health and vitality is consequently of the utmost importance both to himself and to all other beings on earth and on all other planets.

The daily practices of the Essenes were derived from this dynamic all-sided concept of the acting body as an integral part of the whole universe and their extraordinary health and vitality was a result of it.

Those who joined their Brotherhoods were trained to perfect the acting body in all three of its roles, and were taught how to adapt it to the constantly changing field of forces in which it lives and moves.

They were taught the effects on the organism of different foods and the different natural forces of earth, the sun, air and water. They were required to follow certain rituals utilizing these forces, such as starting each day with a cold water ablution and exposing the body once every day to the solar rays. Through practical experience they learned the vitalizing power of working in the fields and orchards and gardens.

They learned how disease is created by deviations from the law and how to heal the diseases that result from the deviations. They were taught the qualities and curative powers of different herbs and plants, of heliotherapy and hydrotherapy, and the proper diet for every ailment. They were instructed in right breathing and in the power which thought holds over the acting body.

They learned the material and spiritual value of moderation in all things, and that fasting was a way to regenerate the body and to develop the will and in this way to increase spiritual power.

These practices brought peace and harmony to the acting body. But undue importance was never attached to it. The consideration and care they gave it was solely to keep it in good health as an instrument through which they could perform acts of wisdom and love for their fellowman. In this way the acting body participated in the evolution of the individual, of the planet and the cosmos, thus enabling the individual to become a co-creator with the law and with God.

This was the first peace practiced by the Essenes, peace with the body.

II – Peace With the Mind

The quintessence of the teaching in the Sevenfold Peace was concentrated around peace with the mind, mind, in the Essene terminology, being the creator of thought.

The Essenes considered thought to be a superior force, more powerful than the force of either feeling or action, because it is the instigator of both.

The totality of an individual’s thoughts was called his thinking body. The totality of the thoughts in all the hundreds of millions of thinking bodies around the surface of the earth forms the planetary thinking body; and the totality of all superior thoughts in the universe forms a cosmic thinking body, or a cosmic ocean of thought.

The Essenes considered an individual’s thinking body, like his acting body, has three functions, an individual, a planetary and a cosmic function.

It’s individual function is to utilize the power of thought to guide and direct the currents of feeling in the individual’s feeling body, and the actions of his acting body. The thinking body can do this because it penetrates through and though the feeling and acting bodies.

The planetary function is to contribute noble and uplifting thoughts to the planetary thinking body. An individual’s thoughts form a force field around him comparable to the magnetic field surrounding a magnetic pole. Into this force field the individual’s thoughts are constantly pouring and being sent out, and it is also receiving currents of thought from the planetary thinking body of which it is a part. Every individual thus lives, moves, thinks, feels and acts in this surrounding planetary atmosphere of thought, to which he himself is constantly contributing. He is responsible for the thoughts he contributes, for all the thoughts he sends out.

The third function of the thinking body, its cosmic function, is not readily fulfilled. The cosmic ocean of thought, of which the planetary thought atmosphere surrounding the earth is only an infinitesimal part, consists of all the thoughts in the universe superior enough to have become freed of the planetary forces attaching them to their particular planet. Only those highest thought currents which have overcome the planetary gravitation of their planetary atmosphere become united with the infinite cosmic ocean of thought.

This cosmic ocean of thought represents the perfection of the law, the omnipotence of the law and the omnipresence of the law. It has always existed and it always will exist. It is more ancient than any of the existing planets in the solar system, more ancient than the existing solar system itself, or than the galactic or ultragalactic systems. Eternal and infinite it directs all the steps of the cosmic and planetary evolution in the infinite cosmic ocean of life.

The cosmic function of each individual’s thinking body is to create thoughts of so superior a quality that they can unite with this cosmic ocean of thought.

The Essenes considered that the thinking body is man’s highest gift from his Creator. For it, and it alone, gives him the capacity to become conscious of the Law, to understand it, to work in harmony with it, to perceive its manifestations in all his surroundings, in himself, in every cell and molecule of his physical body, in everything that is, and to realize its omnipresence and omnipotence. By becoming conscious of the Law, by understanding it, by acting in harmony with it, man becomes a co-creator with God; there is no greater or higher Value in the universe.

Through this most powerful force of thought, this greatest of treasures possessed by man, and his title to nobility, man has the ability and freedom to accomplish whatever he truly wants, to achieve anything to which he aspires that is in harmony with the Law, and thereby to live in the eternal perfection that is the Law.

If man.thinks in harmony with the Law he can remedy whatever inharmony he has created in the past; he can recreate his thinking body, his feeling body and his acting body. He can heal all diseases in his physical body and create complete harmony in his environment and world.

But if the currents of thought in the thinking body are not in accord with the Law, nothing else can create harmony in the individual’s world.

The Essenes knew that only a small minority of mankind make use of the great capacity of the thinking body. They knew that the majority use their thinking bodies quite haphazardly, unaware their thoughts can be used to build or to destroy. An almost automatic succession of thoughts, ideas and association of ideas passes through their minds without conscious direction. Yet even these drifting elements of thought can create powerful forces that go through and through the feeling body and the acting body, interpenetrating every atom and cell, throwing every particle of them into vibration. From these vibrations radiations go out that are harmonious or inharmonious according to the nature of the thought.

If man fails to become consciously aware of the Law, he deviates from it unknowingly for he is surrounded by fields of inharmonious forces prompting him to deviations. These deviations create all the imperfections in his world, all the limitations and negations in his thoughts and feelings and physical well-being, in his environment, in society and the entire planet. Every time man creates or accepts an inferior thought, he is accepting an inferior force into his world.

The inferior force, according to the strength of the thought, reacts on his feeling body. This sets up an emotional disequilibrium in his feeling body, which in tum reacts on his physical body.

This disequilibrium automatically causes further deviations, further inharmonies, further diseases in the feeling and acting bodies. And these inharmonies, these diseases, create an inharmonious atmosphere around the individual which affects the thinking, feeling and acting bodies of all othcrs who are not conscious of the Law and do not know how to protect themselves from receiving all those inferior thoughts created by the individual’s single deviation in thought.

So every individual who has an inferior thought, a limiting, negative or inharmonious thought, starts a chain reaction of deviations which spreads throughout the planet and the planetary worlds, causing even further deviations, negations, limitations and inharmonies.

This inharmony is contagious ‘ just as many diseases are contagious. But the great Essene masters taught man how to prevent these waves of inharmony, riglit at their source, before the first inharmonious thought is created. They taught man the right way of thinking, the way of never deviating from the Law, never receiving or accepting into the consciousness any thought less than perfection.

These great masters also taught that man is free to work with the Law if he so desires, creating ever increasing harmony and perfection in his world and in the world outside of himself.

Man continually tries to evolve ways to better the conditions in which he lives. But he does this too often without regard for the Law. He seeks peace and harmony by material means, technical evolution, economic systems, not knowing that the conditions of inharmony which he himself has brought into being can never be remedied by material means. The ocean of suffering and inharmony humanity has created can only be destroyed when mankind sets into motion the law of harmony in his thinking body. Only through complete cooperation with the Law can peace and harmony be brought to the planet.

This is the teaching of the ancient Essenes in regard to peace with the mind.

III – Peace With the Family

The third peace of the Essenes, peace with the family, concerns harmony in the feeling body, harmony in the emotions.

By the term family the Essenes meant those in the individual’s immediate environment, the people he contacts in his daily life and thought, his family, relatives, friends and associates. According to the Essene tradition harmony with these people depends upon the feeling body.

The natural function of the feeling body is to express love. Mankind has been told this over and over again by the great Masters, Jesus, Buddha, Zoroaster, Moses and the Prophets. He has been given the law that he should love his Creator with all his thinking, feeling and acting bodies. Life in all its spheres, aspects and manifestations is the demonstration of creative love.

Divine love is a great cosmic power, a cosmic function. It is the law of all man’s bodies, but it is expressed most powerfully through the feeling body.

The feeling body consists of all the currents of feeling and emotions an individual experiences and sends out into the atmosphere about him.

just as the thinking bodies of all the individuals on the planet create a thought atmosphere around it, so all the feeling bodies create a planetary feeling atmosphere, invisible and imponderable, but having enormous influence and power. Every feeling and emotion created by an individual becomes a part of the feeling atmosphere of earth, setting up a resonance of co-vibration with all similar feelings in the earth’s atmosphere.

If an inferior fceling is sent out, its creator is immediately tuned in to all the similar inferior feclings in the earth’s feeling body. He thus opens the gate to a flood of destructive power which rushes in and seizes control of his feelings, and often of his mind, amplifying his own low feelings just as a loud speaker amplifies or intensifies sound.

This destructive force directly affects the individual’s physical body. It affects the functioning of the endocrine glands and the whole glandular system. It produces disease cells that lower vitality, shorten life and result in unlimited suffering. It is thus not surprising that statistics of nervous disorders and other diseases are so appalling in spite of all the hospitals, sanitariums, medical organizations, laboratories and the progress of hygiene and medicine.

Through his feeling body man has become an autointoxicating automaton, because of his deviation from the law, his acting without knowledge of the law, against it instead of with it.

The Esscnes knew that there is a great deal of inharmony in the feeling body of almost everyone. By studying the feeling bodies of babies and primitive man they learned why.

The feeling body of a baby first registers the manisfestations of the infant’s primitive instinct of self-preservation. This instinct arouses three fundamental emotions: fear, anger and love. Fear arises from a sudden movement or noise; anger from Interference with the baby’s freedom; love from the satisfaction of its hunger and needs. Fear and anger are inferior feelings; the love feeling, while superior, in the baby is rudimentary. The baby’s feeling body is a volcano of emotions, most of which are inferior. Its thinking body has not begun to function.

A primitive man has a similar feeling body. His emotions, likewise centered around the instinct of selfpreservation, are a powerful force completely dominating his embryonic thinking body.

In both child and primitive man the feeling body develops long before the thinking body. This is necessary to protect the physical body from danger and so preserve its life. The instinct of self-preservation is a law of nature. Acting under it is in entire harmony with the law until man has evolved the power to think and reason his way out of danger.

But because feeling has functioned for so much longer a period of time than thinking, it tends to dominate thought even after the child is grown and the primitive man has become civilized. In the mass of mankind today the feeling body rules the thinking body.

This is the cause of man’s first deviation from the law.

Through the power of thought man can handle every situation in his life more adequately than through unthinking emotion. But the actions of most people are far more often the expression of impulses in the feeling body than of reasoned thought. This results in a tremendous imbalance in his bodies. Because adult civilized man has evolved to the point where he has the ability to think, thought should govern his actions. When he permits them to be controlled by emotion and feeling, as they were dominated in infancy, he throws all his powers out of rhythm, out of harmony.

This creates a regressive psychological condition in his whole existence. His deeds and actions as a consequence remain self-centered and egoistic like those of a child or primitive man. But when he is no longer a savage or a child, he deviates from the law if he acts as a child or primitive man. His instinctive impulses can only serve evolutionary progress when controlled by the thinking faculties.

There are further consequences from this deviation from the law.
Nature has given man the capacity to think so he may bc able to understand its laws and direct his life in harmony with them. Man can reach a far higher degree of evolution through thinking than through living by instinct. So when he continues to let his feeling body be the dominating power in his actions, he not only retards his own evolution but that of the planet.

If he makes no effort to understand the law but neglects it and consequently lacks knowledge of it, he has to create his own laws, small artificial laws, of self-centeredness and egoism; and these cause walls of separation between himself and the rest of the human family, between himself and nature and between himself and the Great Law, the Creator.

Man’s first deviation from the law through the feeling body starts the long chain of deviations which cause all human inharmony and suffering on earth.

All the great teachers of humanity through thousands of years have warned man of the consequences of deviation from the law of the feeling body. Buddha pointed out how it results in suffering, suffering for the individual and suffering for humanity.

The Essenes showed that the feeling body can be the most powerful instrument for the production of health, vitality and happiness, and that through its right functioning in expressing love, man can create the kingdom of heaven in and around himself and the whole human family.

The Essene peace with the family is the Great Law in its expression of men’s love toward one another, a law revealed to little children but often hidden from the minds of men.

IV – Peace With Humanity

The fourth peace of the Essenes referred to harmony between groups of people, to social and economic peace.

Mankind has never enjoyed social peace in any age in history. Man has always exploited man economically, oppressed him politically, suppressed him by military force. The Essenes knew these injustices were caused by deviations from the law. The very same deviations that produce inharmony in man’s personal life, in his acting, thinking and feeling bodies, produce wealth and poverty, masters and slaves, social unrest.

The Essenes regarded both riches and poverty to be the result of deviations from the law.

Great wealth, they considered, is concentrated into the hands of the few because of man’s exploitation of man, in one way or another. This has caused misery for both suppressor and suppressed. The many feel hatred and its kindred destructive emotions. This produces fear in the hearts of the exploiters, fear of revolt, fear of losing their possessions, even their lives.

Poverty was held to be an equal deviation from the law. A man is poor because of wrong attitudes of thinking, feeling and acting. He is ignorant of the law and fails to work with the law. The Essenes showed that there is an abundance for everyone of all that a man needs for his use and happiness.

Limitations and over-abundance are both artificial states, deviations from the law. They produce the vicious circle of fear and revolt, a permanent atmosphere of inharmony, affecting the thinking, feeling and acting bodies of both rich and poor, continually creating a state of unrest, war and chaos. This has been the condition throughout recorded history.

The rich and the poor alike suffer the consequences of their deviations.

The Essenes knew there was no escape from this circle of oppression, hatreds and violence, wars and revolutions, except through changing the ignorance of the individuals in the world. They knew it takes a long time for an individual to change his ideas, thinking and habits and learn to cooperate with the law. The individual himself has to do the changing; nobody else can do it for him.

But a higher and higher understanding of the law can be brought about gradually, the Essenes believed, through teaching and example. They taught a quite opposite way of existence from either poverty or great wealth. They demonstrated in their daily lives that if man lives according to the law, seeks to understand the law and consciously cooperates with it, he will know no lack. He will be able to maintain an all-sided harmony in every act and thought and feeling, and he will find his every need fulfilled.

The solution which the Essenes offered for economic and social harmony can be applied in every age, the present as well as the past. It contained four factors:

Separating from the chaotic conditions of the mass of mankind which refuses to obey natural and cosmic law.
Demonstrating a practical social system based on natural and cosmic law.
Communicating these ideas to the outside world through teaching, healing and helping others according to their needs.
Attracting to their communities other individuals who are sufficiently evolved to be willing to cooperate with the law.
The Essenes withdrew from the inharmony of cities and towns and formed brotherhoods on the shores of lakes and rivers where they could live and work in obedience to the law. They established there economic and social systems based wholly on the law. No rich and no poor were in their brotherhoods. No one had need of anything he did not have; and no one had an excess of things he could not use. They considered one condition as deteriorating as the other.

They demonstrated to humanity that man’s daily bread, his food and all his material needs can be acquired without struggle through the knowledge of the law.

Strict rules and regulations were unnecessary for all lived in accord with the law. Order, efficiency and individual freedom existed side by side. The Essenes were extremely practical as well as highly spiritual and intellectual.

They took no part in politics and adhered to no political factions, knowing that neither political or military means could change man’s chaotic condition. They showed by concrete example that exploitation and oppression of others were completely unnecessary. Many economic and social historians have considered the Essenes the world’s first social reformers on a comprehensive scale.

Their brotherhoods were partly cooperative. Each member of the group had his own small house and a garden large enough for him to grow whatever he especially desired. But he also took part in communal activities wherever his service might be needed, such as in the pasturing of animals, planting and harvesting of crops most economically grown on an extensive basis.

They had great agricultural proficiency, a thorough knowledge of plant life, soil and climatic conditions. In comparatively desert areas they produced a large variety of fruits and vegetables of the highest quality and in such abundance they periodically had a surplus to distribute to the needy. Their scientific knowledge was such that they could do all of this in a comparatively few hours each day, leaving ample time for their studies and spiritual practices.

Nature was their Bible. They considered gardening educational, a key to the understanding of the entire universe, revealing all its laws, even as does the acting body. They read and studied the great book of nature throughout their lives, in all their brotherhoods, as an inexhaustible source of knowledge, as well as of energy and harmony. When they dug in their gardens and tended thcir plantings they held communion with the growing things, the trees, sun, soil, rain. From all of these forces they received their education, their pleasure and their recreation.

One of the reasons for their great success was this attitude toward their work. They did not consider it as work but as a means of studying the forces and laws of nature. It was in this that their economic system differed from all others. The vegetables and fruits they produced were only the incidental results of their activities; their real reward was in the knowledge, harmony and vitality they gained to enrich their lives. Gardening was a ritual with them; a great and impressive silence reigned as they worked in harmony with nature creating veritable kingdoms of heaven in their brotherhoods.

Their economic and social organization was only one phase of their whole system of life and teaching. It was considered a means to an end, not an end in itself. There was thus a dynamic unity and harmony in all their activity, their thoughts and feelings and deeds. All gave freely of their time and energy with no mathematical measuring of one another’s contributions. Through this harmony within each individual, the individual’s evolution progressed steadily.

The Essenes knew it takes many generations to effect changes in people or in mankind as a whole, but they sent out teachers and healers from their brotherhoods whose lives and accomplishments would manifest the truths they taught and little by little increase mankind’s understanding and desire to live in accord with the law. The Essene Brotherhood at the Dead Sea for many centuries sent out such teachers as John the Baptist, Jesus and John the Beloved. They warned again and again of the consequences of man’s social and economic deviations from the law. Prophet after prophet was sent forth to warn of the dangers incurred by the social injustices that existed then even as they exist today. Not only were individuals and groups warned but it was shown that all who aided or in any way collaborated with the deviators were also in danger.

The mass of mankind failed to listen, ailed to gain any understanding of social and economic peace. Only the few more evolved individuals heeded. Of these some were selected to work in the brotherhoods as examples of peace and harmony in all aspects of existence.

The Essenes knew that through the cumulative effect of example and teaching the minority who understand and obey the law will someday grow through the generations to become, finally, the majority of mankind.

Then and then only will mankind know this fourth peace of the Essenes, peace with humanity.

V – Peace With Culture

Peace with culture refers to the utilization of the masterpieces of wisdom from all ages, including the present.

The Essenes held that man can take his rightful place in the universe only by absorbing all possible knowledge ‘from the great teachings which have been given forth by masters of wisdom.

According to the Essene traditions these masterpieces represented one-third of all knowledge. They considered there are three pathways to the finding of truth. One is the path of intuition which was followed by the mystics and prophets. Another is the pathway of nature, that of the scientist. The third is the pathway of culture, that of great masterpieces of literature and the arts.

The Essenes preserved many precious manuscripts in their brotherhoods which they constantly studied by a method found in no other school of thought in antiquity. They studied them by following the first two pathways to truth: intuition and nature.

Through intuition they endeavored to apprehend the original higher intuition of the master and so awaken their own higher consciousness. Through nature, from which the great masters drew comparisons to express their intuitive knowledge to the masses, the Essenes correlated their own intuitive observations with the teachings of the masters. By this continual comparison between nature, their own intuitions and the great masterpieces of culture, their own individual evolution was advanced.

It was also considered to be every man’s duty to acquire the wisdom from these masterpieces so that the experience, knowledge and wisdom already attained by previous generations could be utilized. Without these teachings the progress and evolution of mankind would be much slower than it is, for every generation would have to start all over again from the beginning. In universal culture man has added something new to the planet and so has become a creator, a co-creator with God. Thus he performs his function on the planet by continuing the work of creation.

Universal culture is of great value to humanity from two other standpoints. First, it represents the highest ideals which mankind has held. Second, it represents an all-sided synthesis of knowledge of the problems of life and their right solution.

This knowledge was brought forth by highly evolved individuals, masters who had the power to contact the universal sources of knowledge, energy and harmony which exist in the cosmic ocean of thought. Evidence of this contact was their conscious directing of the forces of nature in ways the world today terms miracles. These manifestations of their powers drew about them a limited number of followers who were advanced enough in their own evolution to understand the deepcr meaning of the master’s teaching. These disciples endeavored to preserve the truths taught by writing down the master’s words. This was the origin of all the great masterpieces of universal literature.

The truths in these masterpieces are eternal. They are valid for all time. They come from the one eternal unchanging source of all knowledge. The cosmic and natural laws, nature, man’s inner consciousness are the same today as two or ten thousand years ago. Such teachings belong to no one school of thought or religion. The Essenes believed man should study all the great sacred books of humanity, all the great contributions to culture, for they knew all teach the same ageless wisdom and any seeming contradictions come through the onesidedness of the followers who have attempted to interpret them.

The object of study, they held, is not to add a few additional facts to the store of knowledge an individual already may have. It is to open to him sources of universal truth. They considered that when a man reads a great sacred book 6f humanity, the symbols of letters and words themselves create in the thinking body powerful vibrations and currents of thought. These vibrations and currents put the individual in touch with the thinking body of the great master who gave forth the truth.

This opens up for the individual a source of knowledge, harmony and power obtainable in no other way. This is the great value, the inner meaning, of the fifth peace of the Essenes. These great masterpieces have been brought forth in periods of history when humanity was in great chaos. Mankind’s constant deviations from the law seem to culminate at certain times in mass confusion and disruption, threatening or completely bringing about the disintegration of the existing social order and way of life. At such periods the great masters have appeared as way showers to the people. Masters such as Zoroaster, Buddha, Moses, Jesus, brought new horizons and new hope to humanity.

They gave forth their teachings in two forms. One was in parables from nature which could be understood by the masses of the people. The other, given to the small minority of evolved followers, was transmitted direct from the master’s consciousness to the consciousness of the disciple. The former are called the exoteric books and were referred to by historians as the written traditions. The other teaching was termed the unwritten tradition, and these were the esoteric teaching written down by the disciples for themselves, not for the people. But even the disciples did not always understand the master’s wisdom and interpret it correctly.

A few, although only a very few, contemporary books contain the same teachings which the masters gave forth. Thousands of people write books today and thousands upon thousands of books are published each year. With such a mass production of printed matter it is inevitable that the vast majority of it must be of an inferior quality even the best of which proclaims shallow pseudo-truths. Yet what little time modern man allots to reading tends to be spent on this ephemeral and generally worthless printed matter, while the masterpieces of the ages gather dust on the library shelves.

Before printing was invented only those manuscripts which had real value were ever preserved. Only extraordinary books were produced. The average man was not able to read or write. The difficulties of acquiring knowledge were enormous. Traveling to the few centers of learning entailed great danger due to unsettled conditions in various countries and the primitive methods of transportation. The student moreover had to serve years of apprenticeship to be considered worthy of acquiring wisdom, and further long years in acquiring it. The material difficulties in producing a manuscript were also great. Because of these obstacles only works of true genius were transmitted to future generations and the few that have survived represent wisdom of the highest order.

This third part of all wisdom, represented by the culture of humanity, was held by the Essenes to be necessary for man’s evolution. In no other way could he gain an all-sided understanding of the laws of life through contact with the cosmic ocean of thought.

This contact, through the eternal thinking body of a great master, is the sacred purpose and the priceless privilege of peace and harmony with culture.

I – Peace With the Kingdom of the Earthly Mother

The sixth peace teaches harmony with the laws of terrestrial nature, the kingdom of the Earthly Mother. The unity of man and nature is a basic principle of the Essene science of life.

Man is an integral part of nature. He is governed by all the laws and forces of nature. His health, vitality and well-being depend upon his degree of harmony with earth forces; and that of every individual, every nation and the whole of humanity will always be in direct proportion to man’s observance of terrestrial laws.

Universal history shows that every nation reached its greatest splendor by following the great law of unity between man and nature. Its vitality and prosperity flourished when the people lived a simple natural life of cooperation with nature. But when the nation or civilization deviates from unity, it inevitably disintegrates and disappears.

This unity of man and nature has never been so heavily transgressed as in the present day. Modern man’s building of cities is in entire variance with nature. The city’s stone and concrete walls are the symbols of man’s separation from nature, of his aggressive way of life with its urges to subjugation of others and to constant competition,one with another. His present centralized, technical and mechanized life creates a chasm separating him from nature, a chasm which never was wider or deeper.

Unity with nature is the foundation of man’s existence on the planet. It is the foundation of all economic systems, of all social relationships between groups of people. Without it, the present civilization like those of the past will move toward decline and decay.

This law of unity was held by the Essenes to be the guiding norm for the daily life of man in the material universe.

Humanity has had knowledge of this great law from a time preceding the Pleistocene cataclysm. According to traditions based on the hieroglyphics of the Sumerians made some ten thousand years ago the life of antediluvian man was preponderantly a forest life, inseparable from that of the forest. Science has named this man homo sapiens sylvanus.

The giant trees of that age, several hundred feet in height, not only provided shelter but regulated the temperature and humidity of the atmosphere. Trees produced man’s food with an abundance of different fruits. Man’s basic occupation was with trees. He not only cultivated and cared for them, he created new varieties producing new kinds of fruits. He was a great arboriculturist, living in harmony with all the forces of nature. He collaborated with her in every way, both extending the forests and abstaining from harming trees.

This antediluvian man of the forest ages, without technical development of any kind, was an almost perfect demonstration of the great law of unity and harmony between man and nature. In the philosophy of all ancient teachings man’s unity with the forests was a basic characteristic. The idea of unity between man and nature has inspired great thinkers, philosophers and whole systems of thought.

Zoroaster based much of his teaching in the Zend Avesta upon it. He sought to renew the earlier traditions by leading man back into this harmonious way of life, collaboration with terrestrial nature. He taught his followers that it was their duty to maintain the topsoil, to study gardening and all the laws of nature and to collaborate with its forces to improve the whole vegetable kingdom and extend it over the surface of the whole earth. He urged his followers to take an active part in developing every aspect of terrestrial nature, plants, trees and all their products.

To encourage this he directed all fathers to plant a fruit tree on every birthday of each of his sons, and on the twenty-first birthday to give the youth the twentyone fruit trees together with the land on which they grew. This was to be the son’s heritage and the father was also commanded to teach the boy all the laws of practical gardening and collaboration with nature so that he could provide for all his own future needs.

The ideal existence for man, Zoroaster taught, is that of the gardener whose work with the soil, air, sunshine and rain keeps him constantly contacting the forces of nature and studying their laws. Study of this greatest book, the book of nature, Zoroaster considered the first step in creating peace and harmony in the kingdom of the Earthly Mother.

The teaching of this same great unity between man and nature appeared in India immediately after the Zend Avesta, in the Vedic philosophy of Brahmanism, in the Upanishads, and later in the teaching of Buddha. The Brahmanic Law of the One, “Thou Art That,” (Tat Tvam Asi) expressed the unity of everything, the universe, man, nature. The sages of India were men of the forest, living in complete harmony with all creation.

Berosus, the Chaldean priest, pictured this natural forest way of living.

But the unity between man and nature has been given its most complete and poetic expression in the second chapter of the Essene Gospel of John in which Jesus borrowed his whole terminology from nature to show that man is an integral part of it. Jesus gave a last warning regarding this unity and the necessity of returning to it.

Antediluvian man, the Zoroastrian, the Brahman, the Buddhist, the Essene, all consider the forest and nature to be man’s friend and protector, the mother providing all his earthly needs. They never looked upon her as an alien force which had to be fought and conquered as does modern man. The two symbols, the forest and the stone wall, epitomize the vast difference between ancient and modern concepts of nature, between harmonious peacefulness and cooperation and the stone walls of cities, the destruction of plant life, soil, and climate.

Man needs today to learn harmony and peace with nature more than in any other age in history. There are enormous regions over the earth where he is letting the topsoil deteriorate and disappear. Never before has there been such wholesale destruction of forests, not only in one or two countries but all over the five continents. As a consequence of this lack of cooperation with nature the desert areas of the world are increasing, drought is more and more frequent, floods periodically inundate the land. There is an unmistakable deterioration of climate; excessive cold, excessive heat and increasing hordes of insect pests damage crops throughout the world. Instead of following the noble tradition of the Essenes contemporary man fails to recognize the great law of unity and cooperation with nature, and seems bent on deteriorating his heritage, refusing to read the great open book of nature which reveals all the laws of life and shows the way to ever increasing happiness for man.

The Essene teaching shows the only way of organizing man’s life on this planet, the only foundation for a healthy humanity, peace with the kingdom of the Earthly Mother.

VII – Peace With the Kingdom of the Heavenly Father

This, the seventh peace, includes all other aspects of peace. The kingdom of the Heavenly Father is the universe, the entire cosmos. It is ruled by the One Law, the totality of all laws. The Heavenly Father is the Law.

Law is everywhere present. It is behind all that is manifest and all that is unmanifest. A stone falls, a mountain forms, seas flow according to law. In accord with law solar systems arise, evolve and disappear. Ideas, sensations, intuitions come and go in man’s consciousness according to law. All that is, concrete or abstract, material or immaterial, visible or invisible, is ruled by law, the One Law.

The Law is formless as a mathematical equation is formless. Yet it contains all knowledge, all love, all power. It eternally manifests all truth and all reality. It is man’s teacher and friend, showing him all he must do, and know, and be to evolve to the being which he will someday become. The Law guides man in every problem, through every obstacle, telling him always the perfect solution.

Peace with the Law means peace and harmony with the cosmic ocean of all the cosmic forces in the universe. Through this peace, man makes contact with all the superior currents and radiations from all the planets in cosmic space. Through it he is able to attain realization of his unity with all the forces in the universe, those of earth and those from all other planets in the solar system and all galactic systems.

Through this peace he can become united with all the highest values in the universe. Through this peace is awakened the inner intuition which was followed by the mystics and prophets of all ages. Through this peace man contacts his Creator.

This peace completes man’s evolution. It brings him total happiness. It is his final goal.

Man is a part of the totality of the universe. He forms an undivided unity with the whole. He thinks himself apart from it because he has become aware of himself as an individual. He has become self-conscious and selfcentered beyond the point where self-centeredness is necessary to preserve his life.

This feeling of separation gives rise to his consciousness of lack, of limitation. In thought he has separated himself from the abundance of the universe, shut himself away from the Source of all supply. Supply is material and immaterial, the tangible visible needs for daily life and universal supply of energy, vitality and power, the greatest of which is love.

The Essene considered that man lives in the midst of a field of forces, both terrestrial and planetary, and that his individual evolution progresses to the degree in which he cooperates with these forces. But there are other forces of a superior order with which it is even more important that he is in harmony. These are the spiritual currents in the cosmic ocean of cosmic consciousness. These higher currents do not mingle with the terrestrial and planetary currents. Man by his own efforts, his own will, has to ascend to this cosmic ocean of universal life. Then and then only can he realize his oneness with the Law.

To understand this clearly it is necessary to look at the universe as a whole and to comprehend that it is a totality which includes all its parts, all love, all life, all knowledge, all power, all substance. It is the sum of all substances for out of it all things are formed. It is the sum of all love which is everywhere present, for love is the supreme source and the cohesive force which binds the universe together, in all its parts. Man can no more be apart from this totality than a cell in his body can be apart from his body.

The Essenes spoke of the three parts of man: the material body, the feeling body and the thinking body. But they were always aware that these three parts were not a division in reality for they are all parts of the v. And this spiritual one higher body, the spiritual body is one with and part of all else in the universe.

A Man’s failure to understand this causes an infinite complexity of false limitations. He not only limits himself in regard to the supply of his material needs, but in regard to his capacities, his abilities, and powers of thinking, feeling and acting. He lives a life of mediocrity because of these false ideas of limitations which he fastens upon himself. Modern science concurs in this, reporting that man has capacities he seldom or never uses. The Essene teaching shows that this condition is caused by his sense of separateness, his self-imposed limitations in which he has become enmeshed by his deviations from the law.

Peace with the kingdom of the Heavenly Father is therefore only possible as man eliminates these deviations and learns to cooperate with the Law, establishing peace and harmony with each of the aspects of the Sevenfold Peace, the acting, thinking and feeling bodies, the family, humanity, culture and nature. Only then can he know the seventh peace, total peace.

The Essenes taught this peace to humanity so that they could overcome all limitations and contact their universal Source, the same Source with which the great masters throughout the ages have united their consciousness when they gave forth their intuitive teachings showing man how to become conscious of the law, understand it, work with it, and manifest it in action.

All history is a record of the self-imposed limitations of man and his efforts to overcome them. These efforts have been made individually, by groups or nations, and in a planetary sense. But they have almost always been made negatively, inharmoniously, through struggle and further deviations from the law. Thus they have bound man in further limitations, further inharmony and further separation in thought from his Source.

The kingdom of the Heavenly Father is always open to him. His return to the universal consciousness, universal supply, is always possible. Once he makes the decision to return and puts forth the persistent effort, he can always go back to the Source, his Heavenly Father, from whom he came and from whom he has never in reality been away.

The great peace of the Essenes teaches man how to go back, how to take the final step that unites him with the cosmic ocean of superior radiations of the whole universe and reach complete union with the Heavenly Father, the totality of all law, the One Law.

This was the ultimate aim of all Essenes and governed their every thought, feeling and action. It is the final aim which all mankind will one day achieve.

The vow which the neophyte was required to take before being given the words of the Communions was divided into seven parts in keeping with the Essenes’ use of the number seven. The vow was as follows:

I want to and will do my best to live like the Tree of Life, planted by the Great Masters of our Brotherhood, with my Heavenly Father who planted the Eternal Garden of the Universe and gave me my spirit; with my Earthly Mother who planted the Great Garden of the Earth and gave me my body; with my brothers who are working in the Garden of our Brotherhood.
I want to and will do my best to hold every morning my Communions with the angels of the Earthly Mother, and every evening with the angels of the Heavenly Father, as established by the Great Masters of our Brotherhood.
I want to and will do my best to follow the path of the Sevenfold Peace.
I want to and will do my best to perfect my Acting Body, my Feeling Body and my Thinking Body, according to the teachings of the Great Masters of our Brotherhood.
I will always and everywhere obey with reverence my Master, who gives me the Light of the Great Masters of all times.
I will submit to my Master and accept his decision on whatever differences or complaints I may have against any of my brothers working in the Garden of our Brotherhood; and I shall never take any complaint against a brother to the outside world.
I will always and everywhere keep secret all the traditions of our Brotherhood which my Master will tell me; and I will never reveal to anyone these secrets without the permission of my Master. I will never claim as my own the knowledge received from my Master and I will always give credit to him for all this knowledge. I will never use the knowledge and power I have gained through initiation from my Master for material or selfish purposes.

“With the coming of day I embrace my Mother, with the coming of night I join my Father, and with the outgoing Of evening and morning I will breathe Their Law, and I will not interrupt these Communions until the end of time. ”

From “The Manual of Discipline” of the Dead Sea Scrolls

Chapter 7

The Essene Psychology
The Essenes expressed an exceptional knowledge of psychology in their practice of the Communions with the natural and cosmic forces. They knew that man has both a conscious and subconscious mind and were well aware of the powers of each.

In making one group of their Communions the first activity of the morning, they consciously set in motion forces that became the keynote of their whole day. They knew that a thought held strongly enough in the consciousness at the beginning of the day influences the individual throughout his waking hours. The morning Communions consequently opened the mind to harmonious currents which enabled them to absorb specific forms of energy into the physical body.

The evening Communions, performed as the last act in the evening before sleep, applied the same principle. The Essenes knew that these last thoughts influenced the subconscious mind throughout the night, and that the evening Communions therefore put the subconscious into contact with the storehouse of superior cosmic forces. They knew that sleep can thus become a source of deepest knowledge.

The average man experiences this at times, finding a problem solved during sleep and quite often in a way apart from his ordinary trend of thinking. Many scientists, writers and other creative workers have also found that their inventions and ideas have come to them during the night or in the early morning hours.

The knowledge received during sleep is a working of natural law. Although for the majority sleep is little more than a period of detoxication, a means of physiological reparation, for the small minority it represents the psychological perfecting of the individual. The Essenes knew that the higher forces set into action before going to sleep, when the earthly forces of the myriad activities of the day are stilled, would result in the progressive attainment of the lofty objectives of their evening Communions.

They also knew that any negative or inharmonious thought held in their consciousness when they retired would lower their resistance to the negative forces in the outside world.

They liad a profound knowledge of the body as well as of the mind. They knew the two could not be separated as they form a dynamic organic unit, and what affects one affects the other. Essenes antidated psychosomatic medicine by several thousand years.

They knew bodily health had a great deal to do with the receiving of the higher forces, and that a detoxicated organism is more capable of establishing contact with them than is one in which the forces are partially paralyzed by the burden of eliminating bodily poisons during the hours of sleep. The superior revelations which have been brought down to us from antiquity by the great thinkers and teachers were given by those who invariably led very simple and harmonious lives. Their bodies consequently were extremely healthy. It was not merely chance that great revelations of truth were received by the great Masters; their organisms had developed capacities lacked by individuals whose lives have been devoted to more worldly pursuits. The Essene teachings and way of life brought about the development of these capacities.

They paid great attention to the food they ate, that it might harmonize with natural law, but they were equally careful of their diet in thought and emotions. They were fully cognizant that man’s subconscious mind is like a sensitized plate registering everything the individual sees or hears, and that it is therefore necessary to prevent all inferior thoughts, such as fear, anxiety, insecurity, hatred, ignorance, egotism and intolerance from entering the gate of the subconscious mind.

The natural law that two things cannot occupy the same space at the same time was clear to them and they knew a person cannot think of two things simultaneously. Therefore if the mind is filled with positive, harmonious thoughts those that are negative and inharmonious cannot lodge in it. Positive, harmonious thoughts must be introduced into the subconscious to replace all inferior ones, just as the cells of the body must constantly be replaced by food, air and water as the old cells are broken down. This was a part of the task accomplished by the Essene Communions, introducing morning, noon and night superior currents of thought and feeling into the thinking and feeling bodies.

The subconscious can be regenerated by a diet of good and harmonious thoughts and feelings administered all during the day, but especially at those moments of borderland consciousness whcn its receptivity is at its best. When it is thus regenerated it will become a source of energy and harmony to mind and body. It will be a friend sending constructive harmonious messages to every part of the body, causing them to function efficiently.

Certain facts known to the Essenes about introducing a thought or thoughts into the subconscious have been rediscovered by modern psychologists. It is known that when a person is fully conscious, his subconscious mind does not easily accept a purposeful suggestion. And when he is in a subconscious state he cannot of course influence his subconscious consciously. But there are moments when the consciousness is only half submerged in the subconscious, moments such as occur just before going to sleep, just after awaking from sleep, and sometimes when in a state of reverie such as is occasioned by beautiful music or poetry. At such moments the subconscious mind is most receptive to what is given to it.

Many teachings of great religions and practices of ancient and modern philosophical systems, both those of the East and of the West, as well as those of the Essenes, utilize this all-important psychological fact.

The subconscious is dynamic, ever changing, even as are the cells of the body, and it is constantly being fed by the experiences and impressions it receives from the conscious mind. These experiences include all the thoughts and feelings held forcefully enough to create an impression upon it. The traumatic experiences of childhood are those which have been felt with great intensity and fed into the subconscious mind, but never replaced by new and more constructive impressions and experiences.

The subconscious has been defined as the totality of an individual’s experiences from birth to the current moment. Every dynamic new experience changes it; and it can be consciously changed according to the degree of the intensity of the impression put into it. The more intense the impression, the more lasting will it be in the subconscious.

Certain other factors were known by the Essenes to govern the acceptance by the subconscious mind of a thought or a feeling. One was that if the conscious mind does not accept the thought as a reality and a possibility, the subconscious will also reject it.

Another was the necessity of projecting the thought to the subconscious without effort, spontaneously. If an effort is made, the fully conscious state is evoked and the subconscious cannot be reached. To act spontaneously and without effort requires complete relaxation of mind and body. This was part of Essene practice.

They accomplished the first step in relaxation by releasing the tensions or contractions of one group of muscles after another over various parts of the body. The second step was shallow breathing. This lessens the oxygen transport in the lungs and thus decreases the activities of the nerves and other parts of the organism since activity and relaxation cannot occur at the same time. The third step was to avoid thought. For man today this is generally not easy. One way of accomplishing it is by imagining, in total darkness and silence, the darkness of black velvet, and thinking of nothing else. Through these three steps the Essenes brought a kind of semiconsciousness into which a new thought or feeling could be readily introduced into the subconscious.

The thought introduced in this way should be rhythmic enough to maintain the state of relaxation and semi-consciousness. And it should have sufficient power to penetrate into the subconscious and be completely accepted as reality. These preconditions of consciously placing thoughts and feelings in the subconscious mind were perfectly met in the practice of the Essene Communions.

It was shown to be entirely up to each individual what is added to the content of his subconscious mind, what kind of new cells he will build into it. He can deviate from the law and be a slavc to his subconscious, or he can take an active part in its regeneration.

The Essene’s knowledge of the conscious mind was as profound as their understanding of the subconscious. Their concept of psychology was so all-sided they knew the ob’ectives of their Communions could not be attained through intellectual processes alone, but that the force of feelings is also necessary. Knowledge must arouse an emotion before action is produced.

Feeling is not merely an involuntary process, as many people believe. It is a part of the activity of will. The Essenes considered will contains, or is the mechanism of, three factors: thought, feeling and action. This concept can be illustrated in modern terms by comparison to the parts of an automobile. Thought is the steering wheel; feeling is the motor or force; action corresponds to the wheels. To arrive at a particular destination determined upon by will, all three parts must woi-k in collaboration. An objective is thought of, a desire or feeling is aroused, action takes place.

Will can be used to arouse feeling; it frequently must be used if a desired feeling is to be aroused. It can be developed to do this by training. A technique known to the Essenes enabled an individual to us-. the will in whatever way he might choose.

Few know this; few know their feelings can be mastered. This is because they do not know how to connect their thoughts and their feelings so the desired action results. They may have right knowledge but act inways contrary to the knowledge; they may have right knowledge of health, for instance, but continue to eat foods that are harmful. But an emotion, such as the fear of pain or death, will cause them to act rightly.

Of the three forces, thought, feeling and action, thought is the youngest, and consequently the weakest influence in man’s consciousness. But man is evolving; his power of thought is increasing steadily. Thought is man’s title to nobility. It is a faculty under his individual control; he can think about any subject he wishes. He can control his feelings by thought.

Feelings have a history of hundreds of thousands of years and consequently have built up a much stronger momentum than thought. Consequently they, not thought, govern most of man’s actions. Instincts control animals. But man, if he wishes to cease representing the forces of retrogression, must learn to control both instinct and feeling. This he can do through will.

The Essenes believed man should analyze his thoughts and feelings and determine which give him power to carry out a desired action and which paralyze it.

If he does a good deed and analyzes it he can find out what thoughts and feelings prompted his action. He will then understand what kind of thoughts and feelings he should foster.

He will find the deed was not prompted by an abstract thought or a cold intellectual concept. Deeds are prompted by thoughts that have vitality and color, that evoke feeling. Only then do they have enough force to result in action.

Color and vitality are given to thought by creative imagination. Thoughts must create images that are alive. Eastern people have long practiced the art of making thoughts living, full of imagery and pictures. But it is an art that has been much neglected and well nigh forgotten in the West.

Scattered, incoherent thoughts drifting from one thing to another, are only pale wraiths, without life. They are sterile, arousing no feeling, no action. They are valueless.

There is always a feeling behind every action. A right feeling is necessary to produce a right action. Right feelings are sources of energy, harmony and happiness. If they are not sourccs of these qualities, they are not only valueless; they are dangerous.

Feelings can be placed into one of two categories: those that create energy and those that exhaust it. Through this analysis man can begin to develop will.

By strengthening all the feelings that create energy and avoiding all those that lead to its exhaustion, the Essenes found that will is acquired. The exercise of will means persevering and patient cffort. Through it an individual’s superior feelings will gradually create a vast storehouse of energy and harmony; and the inferior feelings, leading to weakness and lack of balance, will eventually be eliminated.
The feeling that creates the greatest energy is love, in all its manifestations, for love is the primordial source of all existence, of all sources of energy, harmony and knowledge. Manifested in terrestrial nature it gives all that is necessary for health. Manifested in the human organism it gives dynamic harmony to all the cells, organs and senses of the organism. Manifested in the consciousness it makes it possible for man to understand cosmic and natural law, including social and cultural laws, and to employ them as sources of harmony and knowledge. Will is the key to the manifestation of this greatest source of energy.

The three enemies of will are dispersion of energy, laziness and sensuality. These three can lead to another formidable enemy of will: disease. Good health is the will’s great friend. A dynamic healthy individual commands, and the will obeys; whereas muscular pain or nervous weakness paralyzes the wi;-!. This was one of the reasons the Essenes laid such stress on good health and the way of living and thinking that produces health.

The practice of the Communions required continual exercise and use of will. They considered every great value in human culture owes its creation to the exercise of the will, and that true values were only produced by those who use the will. They thoroughly realized the necessity of educating it and considered the key to its education is the direction of the feelings by a powerful creative imagination.

Through their profound understanding of psychological forces the Essene Communions taught man the Way to freedom, the way of liberation from blind acceptance of negative conditions either in the physical body or the mind. They showed the way of optimal evolution of both mind and body.

“He assigned to man two spirits with which he should walk.
They are the spirits of truth and of falsehood, truth born out of the spring of Light, falsehood from the well Of darkness.

The dominion of all the children of truth is in the hands of the Angels of Light so that they walk in the ways of Light. The spirits of truth and falsehood struggle within the heart of man, behaving with wisdom and folly.

And according as a man inherits truth so will he avoid darkness.

“Blessings on all that have cast their lot with the Law,

that walk truthfully in all their ways.

May the Law bless them with all good

And keep them from all evil

And illumine their hearts

with insight into the things of life

and grace them with knowledge of things eternal.”

From “The Manual of Discipline” of the Dead Sea Scrolls
Chapter 8

Individual Inventory
Thousands of years ago the Essenes practiced a system of psychoanalysis which was much more all-sided than psychoanalysis as practiced today. It is remote from us in time but has a universal quality that modern psychotherapy lacks.

It represents a personal inventory of the Essene ideals of conduct and individual evolution, and can be of the greatest value to contemporary man as a balance sheet of his degree of harmony with the Law.

The Essenes, considering as they did that man lives in the midst of a field of forces, knew that the natural and cosmic forces which surround him and flow through him are superior, positive forces. But they also knew that man by his deviations from the law in thinking, feeling and acting constantly creates negative, inferior forces in the midst of which he also lives. He is connected with all of these forces and cannot be separated from them; moreover he is always cooperating, consciously or unconsciously with the superior forces or with the inferior ones. He cannot be neutral.

Under this Essene system, which was first practiced at the time of Zoroaster, the individual made a weekly self analysis of his thoughts, words and deeds. This balancing showed the extent to which he was cooperating with or deviating from the superior forces, and gave a cross-section of his character, abilities and physical condition, thus indicating the degree of his evolution in life.

The analysis enabled him to recognize his strong and weak points. By sincerely and vigorously striving to make his thinking, feeling and actions ever better and better, he progressed with the life-time job of self improvement.

There may be some who feel that with all the modern sciences it is unnecessary to go back 8000 years to an ancient teaching. But it is a question how much the developments of science have accomplished in increasing human happiness and well being. The general insecurity and neurosis of the present day and the widespread economic and social unrest give a definitely negative answer. Man has gained an enormous amount of theoretical knowledge in the framework of his scientific culture but this has not increased his happiness or individual evolution. It has not served to connect him with the universe, the cosmic system, or to show him his place and role in it.

Without such knowledge man cannot follow the path of optimal evolution for himself or for the planet.

The present day neurosis is caused by man’s current deviations from the law of harmony with natural and cosmic forces. If a man tries his best to live in harmony with them he will never develop neurosis.

Psychology today tends to emphasize only one or two of these natural forces. Freud, for instance, considered deviations from the law of the natural force of sex caused man’s inharmony; others have concentrated on other forms of deviation. But the system practiced in Zoroaster’s time considered harmony with all the natural and cosmic forces to be necessary for all-around health and psychological balance. Its superiority over other systems rests in its all-sidedness and universality.

The job of self-improvement, it shows, has to be carried on day by day, by the individual himself. Psychoanalysis, on the other hand, depends largely on the analyst, for the person being analyzed assumes a somewhat passive role. In the Zoroastrian method the individual’s achievement of harmony is the life-time task of the individual, not some one else’s job to be completed in a couple of years or less.

The sixteen elements used in the system embrace every aspect of human life. They correspond, in a degree, to the fourteen forces symbolized by the Essene Tree of Life. It was not the purpose of the Essenes, either in the time of Zoroaster or later, to divide the natural and cosmic forces into any rigid or artificial pattern, but simply to consider them in such ways as would express most clearly their value and utilization in man’s life.

Perfection was not demanded in the analysis, but the individual was urged to strive continually to improve his relationship to each of the sixteen forces and to achieve ever greater harmony and utilization of their powers and energies. The individual who does this will enjoy an actively creative life bringing him the highest measure of happiness and service to others. The one who continues to deviate will find life becoming less and less interesting and rewarding while misery and frustration will become increasingly great.

The teachings of the Essenes gave man a clear knowledge of his place and role in the universe and their method of weekly self-analysis enabled them to know how clearly they understood the teaching and how thoroughly they were practicing it and following the path of their individual evolution.

Of the sixteen forces that were utilized in making the analysis, eight belonged to the earthly forces and eight to the cosmic ones. The earthly forces were the sun, water, air, food, man, earth, health and joy. The cosmic powers were power, love, wisdom, the preserver, the Creator, eternal life, work and peace.

The analysis considered each of the forces from three different aspects:

Is the power or force understood
Does the individual feel the significance of the force deeply and sincerely
Is the power used continually and in the best possible way

The following are the meanings and uses of the earthly forces.

The sun is a very important source of energy and its solar power is to be contacted and utilized to the utmost every day in the form that is best for the health and well being of the individual.

Water is an essential element of life. It is to be used in the proper way in diet and a bath in water is to be taken every morning throughout the year.

Air has a tremendous role in the health of the body and as much time as possible is to be spent outdoors breathing pure fresh air and utilizing the energies of the atmosphere for health.

Food is to be of the right kind and taken in the right amount to supply another vital force to the organism.

Man was considered to be a force representing each one’s right and responsibility toward his own evolution. Each individual is to use every moment to further his progress in life and it is a job which no one can do for him. He is to know, and understand, his own potentialities and find the most practical way of developing and utilizing them in the service of mankind.

Earth represents the two aspects of the generative force which creates more abundant life on the planet. The one creates life from the soil, producing the trees and all vegetation. The other manifests in the sexual energies in man. The individual is to understand and utilize the most optimal ways of growing plants and food, and of a harmonious sexual life.

Health is dependent upon man’s harmonious relationship with all the forces of earth, with the sun, water, air, food, man, earth and joy. The individual is to realize the importance of good health for his own sake and for the sake of others; and he is to practice all ways of improving his health, in thinking, feeling and acting.

Joy is man’s essential right and he is to perform all his daily activities with a deep feeling of joy surging within him and radiating around him, understanding its great importance for himself and others.
These are the forces of nature which man is to learn to understand and utilize. The following eight powers of the cosmos are even more important in man’s life, for he cannot live in complete harmony with the earthly forces unless he is also in harmony with the heavenly powers.

Power is manifested continually through man’s actions and deeds, both of which are the result of his cooperation or lack of cooperation with all other powers and forces, in accord with the iron law of cause and effect. The individual is to understand the importance of good deeds; and he is to realize that his personality, position and environment in life are the result of his past deeds, even as his future will be exactly what his present deeds make it. He is therefore to strive at all times to perform good deeds that express harmony with the laws of both nature and the cosmos.

Love is expressed in the form of gentle and kind words to others, which affect the individual’s own health and happiness as well as that of others. Sincere love toward all beings is to be manifested by harmonious feelings and words.

Wisdom is manifested in the form of good thoughts and it is man’s privilege and right to increase his knowledge and understanding in every way possible so that he may think only good thoughts. He is to seek to grow in wisdom so as to understand more and more the cosmic order and his own role in it. Only by attaining a degree of wisdom can an individual learn to hold only good thoughts in his consciousness and to refuse to entertain negative, destructive thoughts about any person, place, condition or thing.

Preservation of values concerns the power to preserve all that is useful and of true value, whether a tree, plant, house, relationship between people or harmony in any form. When anyone destroys, or lets any good thing go to waste, deteriorate or be damaged, whether material or immaterial, he is cooperating with the negative destructive forces of the world. Every opportunity is to be used to prevent damage to whatever has value.

Creation signifies the necessity for man to use his creative powers, since his role on the planet is to continue the work of the Creator. He is therefore to try to do something original and creative, something new and different, as often as he can, whether it is an invention of some kind, a work of art, or anything which will benefit others.

Eternal Life concerns man’s sincerity with himself and others in all he does and with all those whom he meets. He is to be deeply sincere in analyzing his relationship, his understanding and utilization of all the forces of nature and the cosmos; and he is to make every effort to evaluate himself honestly as he actually is without rationalizing or justifying the things he does or says or thinks.

Work is the precondition of many other values. It means the performance of one’s daily tasks with care and efficiency. It is an individual’s contribution to society and a precondition of happiness for all concerned, for when one person does not perform his work properly, others have to do it. Man is to learn to have a deep feeling of satisfaction in his work so that he may return to society all he receives from it.

Peace is to be created and maintained by every individual within and around himself that he may be an instrument in helping to prevent inharmony, enmity and wars, since the condition of the whole of humanity depends upon the condition of its atoms, the individuals who compose it. The individual is to feel deeply the need for this inner peace and to do all he can to establish and maintain it wherever he is.

The person who evaluates himself according to these sixteen elements of life will know clearly wherein his personal development may be improved, and in what ways he can help more fully in the evolution of humanity.

By so doing he will move further toward his final goal, the goal toward which all mankind is moving, union with the Heavenly Father.

“I have reached the inner vision

and through Thy spirit in me

I have heard Thy wondrous secret.

Through Thy mystic insight

Thou hast caused a spring

Of knowledge to well up within me,

a fountain of power, pouring forth living waters,

a flood of love and Of all-embracing wisdom

like the splendor of eternal Light.”

From “The Book of Hymns”
of the Dead Sea scrolls

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Cayce Readings On Mt. Carmel

Mt. Carmel Temple
(From the Sleeping Prophet “readings” given between 1939 until 1945.)

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“Thus in Carmel – where there were the priests of this (Essene) faith – there were the (temple) maidens chosen who were dedicated to this purpose, this office, this service . . . That was the beginning, that was the foundation of what ye term The Church.” (Cayce 5749-6)

Q. “How did Mary and Joseph first come in contact with the Essenes and what was their preparation for the coming of Jesus?”
A. “As indicated, by being dedicated by their parents.” (Cayce 254-109)

Q. “How closely was Judy, the head of the Essenes, associated with Jesus in His Palestine sojourn?”
A. “For a portion of the experience the entity Judy was the teacher. How close? So close that the very heart and purposes were proclaimed as to those things that were traditions! For the entity sent Him to Persia, to Egypt, yea to India, that there might be completed the more perfect knowledge of the material ways in the activities of Him who became the Way, the Truth!” (Cayce 1471)

“Ye say that there were those periods when for four hundred years little or nothing had happened in the experience of man as a revelation from the Father, or God, or from the Sources of Light. What was it, then, that made the setting for the place and for the entering in of that consciousness in the earth that you know as the Son of Man, the Jesus of Nazareth, the Christ of the Cross? Did the darkness bring the light? Did the wandering away from the thought of such bring the Christ into the earth? Rather, is this idea not a refutation of the common law that is present in spirit, mind, and body; that like begets like? As we asked oft, “Can any good thing come out of Nazareth? “Isn’t it rather that there were those that ye hear little or nothing of in thy studies – the Essenes – who dedicated their lives, their minds, their bodies to a purpose, to a seeking for that which had been to them a promise of old. Were there not individuals – men and women – who dedicated their bodies that they might be channels through which such influences, such a body might come?

Q. What is the correct meaning of the term Essene?
A. Expectancy….There purpose was of the first foundations of the prophets as established, or as understood from the period of the prophets, by Elijah; and propagated and studied through the things begun by Samuel. The movement was not an Egyptian one, though adopted by those in another period, or an earlier period, and made a part of the whole movement. They took Jews and Gentiles alike as members. The Essenes were a group of individuals sincere in their purpose and yet not orthodox as to the rabbis of that particular period….

Priests were active in the Carmelian area, where there had been the early teachings established years ago by Elijah, Elisha, Samuel; that taught the mysteries of man and his relationships to those forces as might manifest from within and without. For in those days there were more and more of the leaders of the people in Carmel – the original place where the School of the Prophets was established during Elijah’s time and that of Samuel – these were called the Essenes; and those that were students of what ye would call astrology, numerology, phrenology, and those phases of study of the return of individuals – or reincarnation. These led to a proclaiming that a certain period was a cycle; and these had been the studies then of Aristotle, Enos, Mathesa, Judas, and those that were in the care or supervision of the school – as you would term in the present. These having been persecuted by those leaders, Sadducees (who taught) there was no resurrection – or there is no reincarnation, which is what resurrection meant in those periods. Then with those changes that had been as promptings from the positions of the stars – that is the common vision of our solar system and Sun, and those from without the spheres – or as the common name, the North Star – this began the preparation – for the 300 years, as has been given, in this period. In these signs then was the new cycle – the beginning of the Piscean Age, or that position of the Polar Star or North Star as related to the southern clouds. These made for the symbols, as would be the sign used, the manner of the sign’s approach and the like. These then were the beginnings and these were those that were a part of the studies during that period.

Then there were again…the approach of that which had been handed down and had been the experiences from the sages of old – that an angel was to speak. As this occurred when there was the choosing of the mate that had – as in only the thought of those so close – been immaculately conceived. These brought to focal point the preparation of the mothers. Then there were those periods when he priest Zacharias, was slain for his repeating of the same in the hearing of those of his own school, these made for those fears that made the necessary preparations for the wedding, the preparation for the birth, for those activities for the preservation of the child; or the flight into Egypt. Hence, there was the continued preparation and dedication of those who might be the channels through which this chosen vessel might enter – through choice – into materiality. Thus in Carmel – where there were the priests of this faith – there were the maidens chosen who were dedicated to this purpose, this office, this service…That was the beginning, that was the foundation of what ye term The Church.

Among them was Mary, the beloved, the chosen one; and she, as had been foretold, was chosen as the channel. Thus she was separated and kept in the closer associations with and in the care or charge of this office…Then, when the days were fulfilled that the prophecy might come that had been given by Isaiah, Malachi, Joel and those of old, she – Mary, espoused to Joseph – a chosen vessel for the office among those of the priests, the sect or group who had separated and dedicated themselves in body, in mind, in spirit for this coming – became with child. There should not be merely the aggrandizement of an earthly or body passion. Each should give their bodies and there is a necessity for training, even as there was a training in that experience of the twelve girls, in the fitness of their bodies, and of their fathers and mothers. In the present this is called eugenics, which is the preparation for the entrance of souls that make the earth better in material and spiritual ways. For God is not mocked; and whatever ye sow that must ye also reap.

Q. How were the maidens selected and by whom?
A. By all those who chose to give those that were perfect in body and in mind for the service…each as a representative of the twelve in the various phases that had been, or that had made up, Israel – or man.

Q. Please describe the training and preparation of the group of maidens?
A. Training as to physical exercise, first; training as to mental exercises as related to chastity, purity, love, patience, endurance. All of these by what would be termed by many in the present as persecutions, but as tests for physical and mental strength; and this under the supervision of those that cared for the nourishments by the protection of the food values. These were the manners and the way they were trained, directed, protected.

Q. “Were they put on a special diet?”
A. “No wine, no fermented drink ever given. Special foods, yes. These were kept balanced according to that which had been first set by Aran and Ra Ta.” (Cayce 5749-7)

Q. Could you name some of the twelve maidens?
A. Andra, Sophia, Edithia, Mary, and (one) was in the house of lodgement of the maidens, and third on the stair when the choice was made of Mary.

Q. How long was the preparation in progress before Mary was chosen?
A. Three years.

Q. In what manner was she chosen?
A. As they walked up the steps.

Q. How old was Mary at the time she was chosen?
A. Four, and as ye would call, between twelve and thirteen when designated as the one chosen by the angel on the stair. The Temple steps- or those that led to the altar, were called the Temple steps. These were those upon which the sun shone as it arose of a morning when there were the first periods of the chosen maidens going to the altar for prayer; as well as for the burning of incense. On this day, as they mounted the steps all were bathed in the morning sun; which not only made a beautiful picture but clothed all as in purple and gold. As Mary reached the top step, then there was thunder and lightning, and the angel led the way, taking the child by the hand before the altar. This was the manner of choice, this was the showing of the way; for she led the others of this particular day.

Q. Was this the orthodox Jewish Temple or the Essene Temple?
A. The Essenes, to be sure. Because of the adherence to those visions as proclaimed by Zacharias in the orthodox temple, he was slain even with his hands upon the horns of the alter. Hence, those as were being here protected were in Carmel, while Zacharias was in the temple in Jerusalem.

Q. “Where was the wedding of Mary and Joseph?”
A. “In the Temple there at Carmel.”(Cayce 5749-8)

Q. Were Mary and Joseph known to each other socially before the choosing for them to be man and wife?
A. As would be chosen in a Lodge, not as ye would term by visitations, nor as chosen by the sect of the families. Then it was not a choice altogether, as that they were appointed by the leaders of the sect or of the group or of the Lodge or of the Church, for this is the church that is called the Catholic now, and is the closest. These were kept, then, in that way of choice between them, and choice as pointed out by the divine forces.

Q. Please describe the membership of the women in the Essene Brotherhood, telling what privileges and restrictions they had, how they joined the Order, and what their life and work was?
A. This was the beginning of the period where women were considered as equals with the men in their activities, in their abilities to formulate, to live, to be channels. They joined by dedication – usually by their parents. It was a free will thing all the way through, but they were restricted only in the matter of certain foods and certain associations in various periods – which referred to sex, as well as to food and drink. John the Baptist first taught that women who chose, might dedicate their lives to a specific service.

Q. Please describe the process of selection and training of those set aside as holy women such as Mary, Edithia, and others as a possible mother for the Christ. How were they chosen, and what was their life and work while they waited in the Temple?
A. They were first dedicated and then there was the choice of the individual through the growths, as to whether they would be merely channels for general services. For these were chosen for special services at various times; as were the twelve chosen at the time, which may be used as an illustration. Remember, these came down from the periods when the School had begun, you see. When there were the activities in which there were to be the cleansings through which bodies were to become channels for the new race, or the new preparation, these then were restricted, of course, as to certain associations, developments in associations, activities and the like. We are speaking here of the twelve women you see – and all the women from the very beginning who were dedicated as channels for the new race, see? Hence the group we refer to here as the Essenes, which was the outgrowth of the periods of preparations from the teachings of Melchizedek, as propagated by Elijah and Elisha and Samuel. These were set aside for preserving themselves in direct line or choice for the offering of themselves as channels through which there might come the new or divine origin, see? There life and work during such periods of preparation were given to alms, good deeds, missionary activities – as would be termed today.

Essene Personalities

ANNA lived in the promised land preceding and just following the entrance of the Prince of Peace into the earth. And she was a member of an organization which attempted, through the mysteries of the sages, to interpret time and place according to astrology and numerology. Her interpretations were much sought after by the leaders in the group. However, because some individuals were inclined to interpret and apply the knowledge for material benefits, difficulties arose between Anna and the leaders of the Essenes. She was not in the Temple, but she chose the twelve maidens who were to be channels that might know truth so thoroughly that they could be moved by the Holy Spirit. Anna was the waiting maid with Elizabeth and Mary when they were heavy with child. This was during the activities which brought the Prince of Peace, the Christ, Jesus, into the earth. At their meeting when they had both become aware of what was to occur, she blessed them and made the prophecies as to what would be the material experience of each in the earth. She helped the maidens prepare and consecrate their lives during their periods of expectancy. Hence, she was known as a seeress and prophetess.

ELOISE then was in the capacity as one of the holy women who ministered in the Temple service and in the preparation of those who dedicated their lives for individual activity during that sojourn. The entity was then what would be termed in the present in some organizations as a Sister Superior, as an Officer, as it were, in those of the Essenes and their preparations. Hence, we find the entity, then, giving, ministering, encouraging, making for the greater activities; and making for those encouraging experiences oft in the lives of the disciples; coming into contact with the master oft in the ways between Bethany, Galilee, Jerusalem. For, as indicated, the entity kept the School on the way above Emmaus to the way that goeth down toward Jerico and towards the northernmost coast from Jerusalem. The entity blessed many of those who came to seek to know the teachings, the ways, the mysteries, the understandings; for the entity had been trained in the schools of those that were the prophets and prophetesses, and the entity was indeed a prophetess in those experiences – thus gained thruout.

DUENE was in the earth when the holy women were made heads of the church, or counselors. They were not Deaconesses, nor were they what we call today sisters of mercy or sisters superior. They took the Veil in order that they might better prepare themselves to be channels through which greater blessings might come, and to attain greater abilities for teaching. They separated themselves from their families and homes that they might become channels of blessings to others.

PHILO’s experience at that time may become the key to his present sojourn. For when the Master walked in the earth, he was among the Essenes who made the predictions and the preparations for His entering in that period. And he kept the records for the Temple Service where the men and women were taught the law pertaining to material things, and the tenets relating to spiritual matters.

SOPHIA lived in the Promised Land when individuals looked forward to the channels through which the Messiah was expected to come. And she was among the group chosen to present themselves as channels worthy of acceptance. Hence, during both her girlhood and motherhood, she knew many of the people who were active in some way in connection with this definite religious experience.

JOSIE was close to Mary when the selection was indicated by the shadow or the angel on the stair, at that period of consecration in the Temple. This was not the Temple in Jerusalem, but the Temple where those who were consecrated worshipped, or a School – as it might be termed – for those who might be channels. This was part of that group of Essenes who, headed by Judy, made those interpretations of those activities from the Egyptian experience – as the Temple beautiful, and the service of the Temple of Sacrifice. Hence it was in this consecrated place where this selection was made. Then when there was the fulfilling of those periods when Mary was espoused to Joseph and was to give birth to the Savior, the Messiah, the Prince of Peace, the Way, the Truth, the Light, soon after this birth there was the issuing of the orders first by Judy that there should be someone selected to be with the parents during their sojourn in Egypt. Thus the entity Josie was selected or chosen by those of the Brotherhood – sometimes called White Brotherhood in the present – as the handmaid or companion of Mary, Jesus, and Joseph in their flight into Egypt…

The period of sojourn in Egypt was in and about, or close to, what was then Alexandria. Joseph and Mary were not idle, during that period of sojourn, but those records – that had been a part of those activities preserved in portions of the libraries there – were a part of the work that had been designated for the entity. And the interest in same was reported to the Brotherhood in the Judaen country…

Those same records from which the men of the East said and gave, By those records we have seen his star. These pertaining, then, to what you would call today astrological forecasts, as well as those records which had been compiled and gathered by all of those of that period pertaining to the coming of the Messiah. These had been part of the records from those in Carmel, in the early experiences, as of those given by Elijah, who was the forerunner, who was the cousin, who was the baptist. All of these had been a part of the records – pertaining not only to the nature of work of the parents but as to their places of sojourn, and the very characteristics that would indicate these individuals; the nature and the character that would be a part of the experiences of those coming in contact with the young child; as to how the garments worn by the child would heal children. For the body being perfect radiated that which was health, life itself. Just as today, individuals may radiate, by their spiritual selves, health, life, that vibration which is destructive to disease in any form in bodies. These were the characters and natures of things studied by Josie. Hence much of the early education, the early activities, were those prompted or directed by that leader in that particular experience, but were administered by – or in the closer associations by – Josie. Though from the idea of the brotherhood the activities of the entity were no longer necessitated, the entity Josie preferred to remain – and did remain until those periods when there was the sending or administering of the teachings to the young Master, first in Persia and later in India, and then in Egypt again – where there were the completions.

EDITHIA was in the household, and of the lineage, where the men had been set aside for a definite service among the people of that day. This was not in the manner understood today with respect to Israel, but rather that which was understood then by the meaning of the word, “Israel”. It referred to those called of God for service among their fellow men. Then the group or sect to which the household of Edithia belonged, had been prepared through study, experience, longing, and desire. And the time had come when there was to be a change in the order of things…And it was to be understood, through the very expression of that Being in earth, that the Law was written in the hearts of men rather than upon tablets of stone, and that the Temple, the Holy of Holies, was to be within. This entity, Edithia, was among the daughters who were chosen to dedicate and consecrate their bodies, their minds, and their service to become a channel. And they were chosen in their early youth. Hence, the entity’s thought and activity at that time was directed to that environment and atmosphere of expectancy and promise. And then the one was chosen, as through a gift from on High. At that time, this entity knew Mary, Martha, those of the households of Cleopas, of Anna, and of Joseph, and those of the Brotherhood of the Order called the Essenes in that particular land…

At that time, there were more and more attempts by those in authority to disband the members of the brotherhood…Edithia was one who aided in those preparations, and was a follower of the Lord during those periods of preparation, and during the persecutions that scattered the individuals chosen for offices…And the day will arrive, even as it arose then, when he who separates himself will become the one that declares to all. Edithia remained with the holy women who acted as mourners for Mark. For the latter had been her companion when she dedicated herself, her abilities, and her body for those services.

Q. Can any more details be given as to the training of the Child?
A. Only those that covered the period from six years to about sixteen which were in keeping with the tenets of the Brotherhood; as well as that training in the Law – which was the Jewish or Mosaic Law in that period. This was read, this was interpreted in accordance with those activities defined and outlined for the parents and the companions of the developing body. Remember and keep in mind, He was normal. He developed normally. Those about him saw those characteristics that may be anyone’s who wholly puts the trust in God! And to every parent might it not be said, daily, dedicate thy life that thy offspring may be called of God into service – to the glory of God and to the honor of thy name! Here, after the presentation at the Temple, when there were those questionings among the groups of the leaders, the entity was then sent again into Egypt for only a short period, and then into India, and then into what is now Persia. Hence, in all the ways of the Teachers the entity was trained.

Q. Were there any others besides Josie who were associated with the training or early education of Jesus?
A. Sofa was one of the women educated to service in the Temple…the entity was chosen by – what would be, what is termed in the Qabbalah – the moving of the symbols on the vesture of the priest…to be the attendant or the nurse to the babe when there was the birth then of John…

The Nazarenes of Mount Carmel
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The Essene Numerology Chart | Ministerial Training Course





Wed Dec 31, 2014
Guided by Accomplishment
KIN 167
Waxing Gibbous 75.5%


13-Moon Natural Time Calendar
RHYTHMIC MOON 6 Organize – Balance – Equality

Day Five: ALPHA
Level 1: Meditating the Vishuddha (Throat) 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 throat or Vishuddha chakra. Make it as clear and pristine as
possible, glistening and sparkling with vibrant energy. When it is pure and translucent, radiating
from your throat, allow it to dissolve and transform itself into a blue sixteen-petalled lotus.
Concentrate on this area inside of your throat chakra. This center contains the will to communicate
and to extend oneself to others in patterns of informative thought and behavior.
The Vishuddha chakra is the channel of communication bringing the fourth dimension through
to the third dimension. This deals both with the mental and emotional bodies and is the center
for artistic expression and communicating intelligence derived from the higher mental spheres
(5th and 6th).
The Vishuddha chakra is known by some yogic traditions as the chakra of spiritual rebirth, and in
Kundalini yoga as the “fountain of youth”, the place where spontaneous physical rejuvenation begins.
To activate the Vishuddha chakra you may recite prayers, sing devotional songs or practice mantra.
Chant “Ahhh” seven times to open the throat chakra.
This chakra is governed by the feminine principle or Shakti Goddess Shakini (Knowledge). The
Vishuddha is also the center of purification and discrimination and the locus of vijnana, or divine
analytical wisdom. By focusing our attention on this chakra, we can discriminate between messages
from the higher mind from messages of ego.
This Vishuddha chakra is related with Nada Yoga, or the branch of kundalini yoga concerned with
sound vibration (Vishuddha and Muladhara are considered to be the two basic centers of vibration).
The Muladhara chakra corresponds to the cosmic vibratory root, while the Vishuddha chakra is
the receiver of the higher harmonics of the music of the spheres. When this chakra reaches its
highest state, sounds emitted take on magical qualities that change the space of the listener through
Book of the Transcendence • Cosmic History Chronicles • Volume VI
vibration. This chakra can also be utilized as a receiving station to tune into the thoughts and
feelings of people both far and near.
This is the supermental reception center of thought-waves and transmissions which discriminates
then directs messages to the appropriate chakra. As this chakra awakens, we can begin to direct the
energies of the body from the lower to the higher chakras, reconnecting our expression as higher
resonant channels of the cosmos.
Note: The nerve channel in the throat is also associated with kurma nadi, the tortoise nadi. When
this nadi is awakened the practitioner is able to completely overcome the desire and necessity for
food and drink. (This has been demonstrated by many yogis, particularly in India. Examples of such
yogis/yoginis can be found in Autobiography of a Yogi, by Sri Paramahansa Yogananda).
Vishuddha affirmation: May the vision of the star elders of the great councils of light and wisdom speak
through me so that all may ascend to sublime grace!
Level 2: Activating Radial Plasma: Alpha
Breathe deeply through your nostrils and allow your awareness to flow up your nose and down into
your throat chakra. Bring your awareness to the inner Alpha plasma at the center of the chakra.
Visualize the yellow symbol radiating luminous streams of white light.
Feel the electrical vibration of the Alpha plasma gathered in the throat center. This center activates
the double-extended electrical charge, which is in telepathic resonance with the South Pole. Repeat
the following while focusing on your throat chakra: “My country is the unborn ultimate sphere,
I release the double-extended electron at the South Pole.” Unborn refers to the unconditional
indestructible state that pervades the entire universe from beginningless beginning to endless end.
Feel your consciousness align with Universal consciousness as your vibration raises to the frequency
of the new Earth. All knots and obscurations dissolve from your mental stream as you merge into the
great ocean of superconscious universal mind.
Chapter 5 • Synchrogalactic Yoga II: the Practices
Cover your left nostril with your left thumb and breathe deeply three times in and out through your
right nostril. Flash onto the Alpha plasma and feel the light streaming in from the Universal Mind
purifying your throat chakra, and cleansing all of your communication channels. Now cover your
right nostril with your right thumb and repeat the three breaths, focusing all of your attention on the
throat chakra. Your throat chakra emanates sound enlivening and resonating healing vibrations to
all of the other chakras. You are the creator of the new stories, the teller of the new tales.
Alpha plasma charge is the first stage of the three-part telepathic quantum. At the
center of Alpha feel the integrated charges of the sensory quanta: Dali, Seli, and
Gamma, transmuted by Kali into the Alpha telepathic charge. Then by extending your
mind telepathically to the south of the Planet, release the double-extended electron
at the South Pole.
Level 3: Engaging the Fifth Mental Sphere (Superconscious)
Hyperelectronic superconscious activates fifth mental sphere.
Visualize the fifth mental sphere (superconscious) situated in the brain above the left ear in the left
cerebral hemisphere. This is the seat of the fifth-dimensional higher self and functions with the
fourth-dimensional “Other”. This mental sphere governs and activates the right lateral hemispheres
midway between right ear and right temple where it sends paranormal impulses to the first mental
sphere: preconscious.
Superconsciousness lies behind the veil of waking consciousness. It is sometimes referred to as cosmic
consciousness or Christ consciousness; the self-existing consciousness bliss that transcends creation.
The quality of our thoughts and attention is key to harnessing these superconscious powers.
Our thoughts are electronic lines of force that release into the atmosphere and create specific effects
according to the strength of the thought. To embody a superconscious state of mind requires persistent
and attentive concentration and devotion to meditation practice.
This sphere corresponds to the fifth time dimension, the radial time of the superconscious fifth-
dimensional Higher Self. It is characterized by an electrical hyper-clarity that is definitely not “of this
world.” This sphere is increasingly activated with the advent of the noosphere, and is characterized
by total holistic perception. Incorporating the continuing conscious of the fourth mental sphere, the
superconscious expands into the mentation waves of the fifth-dimensional higher self. A “mentation”
Book of the Transcendence • Cosmic History Chronicles • Volume VI
wave is a configuration of telepathic potentialities, independent of language, and based on whole
orders of supermental precepts intrinsic to non-egoic knowing. To cultivate a superconscious mind,
meditate the whole Earth as a single organism held together by a universal thought-field.
Whole Earth Meditation
Visualize yourself right where you are. Notice the space that you are in, whether it be inside or outside. Now lift
out of the environment you find yourself in and look down on it from above. Lift out further and see the entire
street or area that you are in. Now expand out and lift higher and higher into space. From space, view the Earth
as a single luminous blue mandala. See the Earth from all angles. See it as a planetary orb, a wheel spinning in
space with an essential value, its dharma or truth. The dharma or capacity of Earth is its capacity to sustain life.
Visualize the whole of life on Earth, from the animals, to the plants, to the humans down onto the insects
and plankton. See it all as one whole system. The whole of the life on the Earth is the biosphere, or the sphere
of life that covers the surface of the Earth like a film or vibrant mantle that is ever in motion. Really visualize how
all of the different life forms and processes are one unity on this shining blue orb.
Now let your mind penetrate beneath the surface of the Earth. Feel the spherical layers of sediment and
crystalline rock. Go to the core and find the massive iron crystal octahedron. Feel this crystal core as a dynamic
radio receiver elongated in the direction of each of its magnetic poles. Place yourself in meditation at the very
center of that crystal radio receiver. Who is the Earth receiving? What is the Earth broadcasting? Where is the
Earth receiving? What messages is Earth giving you right now?
Note: Application of advanced pure meditation techniques are necessary to unify with universal cosmic space.
Telepathic supernormative thoughtforms are always coming from the fifth mental sphere, the superconscious.
Chapter 5 • Synchrogalactic Yoga II: the Practices
Level 4: Opening the Fifth Heptad Gate (414)
Visualize the blue sixteen-petaled lotus Vishuddha chakra with the yellow
Alpha plasma superimposed over it at your throat. Hold this visualization and
feel the two intermingle as you chant the sacred letter HRAUM as long as your
breath can sustain it.
Locate Heptad Gate 414 and the Hyperelectron symbol on the 441 holomind perceiver. Its matrix
location is V11:H14, eighth circuit, 9th time dimension, inner core time. Now locate it in your body
at front, center top of your skull (see graphic at the end of this chapter).
Visualize the Hyperelectron with the spiraling red Kuali force field above the yellow Alpha in your
throat chakra. Take the Hyperelectron into the fifth mental sphere in the fifth time dimension (red
Kuali electrothermic force field H11:V1-7, right-handed time) where it activates the superconscious
as hyperelectronic superconscious informing mental spheres one and two.
From the fifth mental sphere, mentally direct the black Hyperelectron to the throat chakra and
impress it above the Alpha seal. Hold this with four alternate nostril breaths (four times in and out
through each nostril), followed by one breath through both nostrils.
Descend down the central column (spine), secreting the Hyperelectron (red kuali force field) 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 hyperelectronic
superconscious spreading through your entire nervous system.
The black Hyperelectron with spectral, electric red Kuali force field vibrates subtle activating
electronic force into all etheric fibers. Descend back down central channel and leave Alpha at the
throat chakra. Return your consciousness to the fifth mental sphere, then close and seal the Heptad
Gate at the front top-center of your skull. Relax and breathe slowly and deeply at least 13 times.
Harmonic UR rune 90: Galactic Art Whole Defined by Time.
For additional practice: Locate Heptad Gate 414 on the Hunab Ku 21. Note that it corresponds
to the Enlightened One, the Bringer of the Higher Truth, the Renewer of Life, Holder of the
Timespace Wisdom; G/K Pluto, Bode Number 388. Study all of the connections (see graphic at the
end of this chapter).

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






Sacred Way teachings[聖道門] (Jpn Shōdō-mon)
Sadāprarudita[常啼菩薩] (Skt; Jpn Jōtai-bosatsu)
Saddharma-pundarīka-sūtra[法華経] (Skt; Jpn Hoke-kyō)
sādhu[善哉] (Skt, Pali; Jpn zenzai or yokikana)
Sado Exile[佐渡流罪] (Jpn Sado-ruzai)
Sāgara[沙竭羅竜王] (Skt; Jpn Shakara-ryūō, Shakatsura-ryūō, or Shagara-ryūō)
Sage Ascetics-Gathering[仙人堕処] (Jpn Sennin-dasho)
sahā world[娑婆世界] (Skt; Jpn shaba-sekai)
Sairen-bō[最蓮房] (n.d.)
Sajiki, the lady of[桟敷女房] (n.d.) (Jpn Sajiki-nyōbō)
sakridāgāmin[斯陀含・一来] (Skt; Jpn shidagon or ichirai)
sal tree[沙羅樹] (Skt shāla; Pali sāla; Jpn shara-ju)
samādhi[三昧] (Skt, Pali; Jpn sammai)
samādhiof the origin of immeasurable meanings[無量義処三昧] (Skt ananta-nirdesha-pratishthāna-samādhi; Jpn muryōgisho-sammai)
sāmanera[沙弥] (Pali; Jpn shami)
sāmanerī[沙弥尼] (Pali; Jpn shamini)
Samantabhadra[普賢菩薩] (Skt; Jpn Fugen-bosatsu)
samaya[三昧耶形・三摩耶形] (Skt; Jpn sammaya-gyō or samaya-gyō)
sambhoga-kāya[報身] (Skt; Jpn hōshin or hōjin)
Same Birth and Same Name[同生同名] (Jpn Dōshō Dōmyō)
samgha[僧伽] (Skt; Jpn sōgya)
Samghabhadra[僧伽跋陀羅・衆賢] (n.d.) (Skt; Jpn Sōgyabaddara or Shugen)
Samghadeva[僧伽提婆] (n.d.) (Skt; Jpn Sōgyadaiba)
Samghanandi[僧伽難提] (n.d.) (Skt; Jpn Sōgyanandai)
Samghavarman(Skt) (1) [康僧鎧] (n.d.) (Jpn Kōsōgai); (2) [僧伽跋摩] (n.d.) (Jpn Sōgyabatsuma)
Samghayashas[僧伽耶舎] (n.d.) (Skt; Jpn Sōgyayasha)
Sammi-bō[三位房] (n.d.)
Sammon school[山門派] (Jpn Sammon-ha)
samsāra[輪廻] (Skt, Pali; Jpn rinne)
Samyutta-nikāya[相応部] (Pali; Jpn Sō’ō-bu)
San-chieh, the Meditation Master[三階禅師] (PY Sanjie; Jpn Sangai-zenji)
San-chieh-chiao[三階教] (PY Sanjiejiao; Jpn Sangai-kyō)
sanctuary of the essential teaching[本門の戒壇] (Jpn hommon-no-kaidan)
sandalwood tree[栴檀] (Skt, Pali chandana; Jpn sendan)
sands of the Ganges[恒河沙] (Skt Gangā-nadī-vālukā or Gangā-nadī-vālikā; Jpn gōga-sha)
sangha[僧伽] (Skt, Pali; Jpn sōgya)
Sanjaya Belatthiputta[刪闍耶毘羅胝子] (Pali; Jpn Sanjaya-birateishi)
San-lun school[三論宗] (PY Sanlunzong; Jpn Sanron-shū)
Sannō[山王] (Jpn)
Sanron school[三論宗] (Jpn Sanron-shū)
Sāramati[堅慧] (n.d.) (Skt; Jpn Kenne or Ken’e)
Sāriputta[舎利弗] (Pali; Jpn Sharihotsu)
Sarvāstivāda school[説一切有部] (Skt; Jpn Setsu-issaiu-bu)
Sasshō[薩生] (n.d.)
sattva[薩埵] (Skt; Pali satta; Jpn satta)
Sattva[薩埵王子] (Skt; Jpn Satta-ōji)
Satyasiddhi school[成実宗] (Skt; Jpn Jōjitsu-shū)
Satyasiddhi-shāstra[成実論] (Skt; Jpn Jōjitsu-ron)
Sautrāntika school[経量部] (Skt; Jpn Kyōryō-bu)
Sāvatthī[舎衛城] (Pali; Jpn Shae-jō)
scorched seeds[焦種] (Jpn shōshu)
scroll of the fifth volume of the Lotus Sutra[法華経第五の巻] (Jpn Hoke-kyō daigo-no-maki)
seal of the Dharma[法印] (Jpn hōin)
sea of the sufferings of birth and death[生死の苦海] (Jpn shōji-no-kukai)
seated meditation[坐禅] (Jpn zazen)
Secret Solemnity[密厳] (Jpn Mitsugon)
Secret Solemnity Sutra[密厳経] (Chin Mi-yen-ching; Jpn Mitsugon-gyō)
seed of Buddhahood[仏種] (Jpn busshu)
Seishi[勢至] (Jpn)
Selection of the Time, The[撰時抄] (Jpn Senji-shō)
self-awakened one[独覚] (Jpn dokkaku)
self-nature[自性] (Skt svabhāva; Jpn jishō)
Seng-chao[僧肇] (384–414) (PY Sengzhao; Jpn Sōjō)
Seng-ch’üan[僧詮] (n.d.) (PY Sengquan; Jpn Sōsen)
Seng-jou[僧柔] (431–494) (PY Sengrou; Jpn Sōnyū)
Seng-jui[僧叡] (n.d.) (PY Sengrui; Jpn Sōei)
Seng-lang[僧朗] (n.d.) (PY Senglang; Jpn Sōrō)
Seng-min[僧旻] (467–527) (PY Sengmin; Jpn Sōbin or Sōmin)
Seng-ts’an[僧璨] (d. 606) (PY Sengcan; Jpn Sōsan)
Seng-yu[僧祐] (445–518) (PY Sengyou; Jpn Sōyū)
Senkan[千観] (918–983)
Sennichi, the lay nun[千日尼] (n.d.) (Jpn Sennichi-ama)
sentient beings[有情] (Skt sattva; Jpn ujō)
Sen’yo[仙予] (Jpn)
separate transmission outside the sutras[教外別伝] (Jpn kyōge-betsuden)
separation of the three truths[隔歴の三諦] (Jpn kyakuryaku-no-santai)
service for deceased ancestors[盂蘭盆] (Skt ullambana; Jpn urabon)
Service for the Deceased Sutra[盂蘭盆経] (Chin Yü-lan-p’en-ching; Jpn Urabon-kyō)
seven aids to enlightenment[七覚支・七菩提分] (Jpn shichi-kakushi or shichi-bodaibun)
seven arrogances[七慢] (Jpn shichi-man)
seven beneficent deities[七福神] (Jpn shichi-fukujin)
seven Buddhas of the past[過去七仏] (Jpn kako-shichi-butsu)
seven cardinal sins[七逆] (Jpn shichi-gyaku)
seven deities of good fortune[七福神] (Jpn shichi-fukujin)
seven disasters[七難] (Jpn shichi-nan)
seven expedient means[七方便・七方便位] (Jpn shichi-hōben or shichi-hōben-i) (1) (2)
seven gods of luck[七福神] (Jpn shichi-fukujin)
seven guardian spirits[七鬼神] (Jpn shichi-kijin)
seven-halled temple[七堂伽藍] (Jpn shichidō-garan)
seven kinds of believers[七衆] (Jpn shichi-shu)
seven kinds of treasures(1) [七宝] (Jpn shichi-hō or shippō); (2) [七財・七聖財] (Jpn shichi-zai or shichi-shōzai)
seven major temples of Nara[南都七大寺] (Jpn nanto-shichidai-ji)
seven parables[七譬] (Jpn shichi-hi)
seven schools[七宗] (Jpn shichi-shū)
seven stages of worthiness[七賢] (Jpn shichi-ken)
seven treasures[七宝] (Jpn shichi-hō or shippō)
seven types of arrogance[七慢] (Jpn shichi-man)
seven worthies[七賢] (Jpn shichi-ken)
Shāketa[娑祇多] (Skt; Jpn Shagita)
Shakra[帝釈] (Skt; Jpn Taishaku)
Shakra Devānām Indra[釈提桓因・帝釈] (Skt; Jpn Shakudai-kan’in or Taishaku)
shakubuku[折伏] (Jpn)
Shākya[釈迦族] (Skt; Jpn Shaka-zoku)
Shakyamuni[釈尊・釈迦牟尼] (Skt; Jpn Shakuson or Shakamuni)
shāla tree[沙羅樹] (Skt; Jpn shara-ju)
Shānavāsa[商那和修] (Skt; Jpn Shōnawashu)
Shan-chia school[山家派] (PY Shanjiapai; Jpn Sange-ha)
Shan-tao[善導] (613–681) (PY Shandao; Jpn Zendō)
Shan-wai school[山外派] (PY Shanwaipai; Jpn Sangai-ha)
Shan-wu-wei[善無畏] (637–735) (PY Shanwuwei; Skt Shubhakara-simha; Jpn Zemmui)
Shāriputra[舎利弗] (Skt; Pali Sāriputta; Jpn Sharihotsu)
shāsana[教] (Skt; Pali sāsana; Jpn kyō)
She-lun school[摂論宗] (PY Shelunzong; Jpn Shōron-shū)
Shen-hsiu[神秀] (d. 706) (PY Shenxiu; Jpn Jinshū)
Shen-t’ai[神泰] (n.d.) (PY Shentai; Jpn Jintai)
Shiba Tatsuto[司馬達等] (n.d.) (Jpn; Chin Ssu-ma Ta-teng)
Shibi[尸毘王] (Skt; Jpn Shibi-ō)
Shiiji Shirō[椎地四郎] (n.d.)
Shijō Kingo[四条金吾] (c. 1230–1300)
shikshamānā[式叉摩那・正学女・学法女] (Skt; Jpn shikishamana, shōgakunyo, or gakuhōnyo)
Shikshānanda[実叉難陀] (652–710) (Skt; Jpn Jisshananda)
shīla[戒] (Skt; Jpn kai)
Shīlabhadra[戒賢] (529–645) (Skt; Jpn Kaigen)
Shīlāditya[戒日王] (r. 606–647) (Skt; Jpn Kainichi-ō)
Shinga[真雅] (801–879)
Shingon–Ritsu school[真言律宗] (Jpn Shingon Risshū)
Shingon school[真言宗] (Jpn Shingon-shū)
Shinjō[審祥] (n.d.) (Jpn; Kor Simsang)
Shinran[親鸞] (1173–1262)
Shinsen-en garden[神泉苑] (Jpn Shinsen-en)
Shinzei[真済] (800–860)
Shītavana[尸陀林・寒林] (Skt; Jpn Shidarin or Kanrin)
shloka[首盧迦] (Skt; Jpn shuroka)
Shōbō[聖宝] (832–909)
Shō-bō[少輔房] (1) (2) (3)
Shōjari[尚闍梨] (Jpn)
shōju[摂受] (Jpn)
Shōkū[証空] (1177–1247)
Shōmu, Emperor[聖武天皇] (701–756) (Jpn Shōmu-tennō)
Shore of Suffering[苦岸比丘] (Jpn Kugan-biku)
Shōron school[摂論宗] (Jpn Shōron-shū)
Shōtoku, Prince[聖徳太子] (574–622) (Jpn Shōtoku-taishi)
shramana[沙門] (Skt; Pali samana; Jpn shamon)
shrāmanera[沙弥] (Skt; Pali sāmanera; Jpn shami)
shrāmanerī[沙弥尼] (Skt; Pali sāmanerī; Jpn shami-ni)
shrāvaka[声聞] (Skt; Jpn shōmon)
Shrāvastī[舎衛城] (Skt; Pali Sāvatthī; Jpn Shae-jō)
Shrīmālā[勝鬘夫人] (Skt; Jpn Shōman-bunin)
Shrīmālā Sutra[勝鬘経] (Skt Shrīmālādevī-simhanāda-sūtra; Chin Sheng-man-ching; Jpn Shōman-gyō)
Shrutasoma[須陀須摩王・普明王] (Skt; Jpn Shudasuma-ō or Fumyō-ō)
Shubhakarasimha[善無畏] (Skt; Jpn Zemmui)
Shubin[守敏] (n.d.)
Shuddhodana[浄飯王] (Skt; Pali Suddhodana; Jpn Jōbonnō)
Shūei[宗叡] (809–884)
Shūen[修円] (771–835)
Shugendō school[修験道] (Jpn Shugen-dō)
Shuklodana[白飯王] (Skt; Pali Sukkodana; Jpn Byakubonnō)
Shun-hsiao[順暁] (n.d.) (PY Shunxiao; Jpn Jungyō)
Shunjō[俊芿] (1166–1227)
shūnya[空] (Skt; Jpn kū)
shūnyatā[空] (Skt; Jpn kū)
shūramgama meditation[首楞厳三昧] (Skt; Jpn shuryōgon-zammai)
Shūramgama Sutra[首楞厳経] (Chin Shou-leng-yen-ching; Jpn Shuryōgon-kyō)
Shūryasoma[須利耶蘇摩] (n.d.) (Skt; Jpn Suriyasoma or Shuriyasoma)
Siddhārtha[悉達多] (Skt; Pali Siddhattha; Jpn Shiddatta)
sīla[戒] (Pali; Jpn kai)
Silk Road[シルクロード] (Jpn Shiruku-rōdo)
Silver-Colored Woman Sutra[銀色女経] (Chin Yin-se-nü-ching; Jpn Gonjikinyo-kyō)
Simhahanu[師子頰王] (Skt; Pali Sīhahanu; Jpn Shishikyō-ō)
“Simile and Parable” chapter[譬喩品] (Jpn Hiyu-hon)
simultaneity of cause and effect[因果倶時] (Jpn inga-guji)
Single-minded Practice school[一向宗] (Jpn Ikkō-shū)
single vehicle[一乗] (Jpn ichijō)
six auspicious happenings[六瑞] (Jpn roku-zui)
six consciousnesses[六識] (Jpn roku-shiki)
six days of purification[六斎日] (Jpn roku-sainichi)
six desires[六欲] (Jpn roku-yoku)
six difficult and nine easy acts[六難九易] (Jpn rokunan-kui)
six elder disciples of Nikkō[本六] (Jpn hon-roku)
six elements[六大] (Jpn roku-dai)
six forms[六相] (Jpn roku-sō)
six heavens of the world of desire[六欲天] (Jpn rokuyoku-ten)
six kinds of contemplation[六念] (Jpn roku-nen)
six major offenses[六重罪] (Jpn roku-jūzai)
six metaphors of the theoretical and essential teachings[本迹の六譬] (Jpn honjaku-no-roppi)
six ministers[六大臣・六臣] (Jpn roku-daijin or roku-shin)
six monks, group of[六群比丘] (Jpn rokugun-biku)
six new disciples of Nikkō[新六] (Jpn shin-roku)
six non-Buddhist teachers[六師外道] (Jpn rokushi-gedō)
six objects[六境] (Jpn rokkyō)
six omens[六瑞] (Jpn roku-zui)
six pāramitās[六波羅蜜] (Jpn roku-haramitsu or ropparamitsu)
Six Pāramitās Sutra[六波羅蜜経] (Chin Liu-po-lo-mi-ching; Jpn Rokuharamitsu-kyō or Ropparamitsu-kyō)
six paths[六道] (Skt shad-gati; Jpn roku-dō)
six portents[六瑞] (Jpn roku-zui)
six precepts(1) [六法戒・六法] (Jpn roppō-kai or roppō); (2) [六重戒・六重の法] (Jpn rokujū-kai or rokujū-no-hō)
six royal ministers[六大臣・六臣] (Jpn roku-daijin or roku-shin)
six schools of Nara[南都六宗] (Jpn nanto-rokushū)
six senior priests[六老僧] (Jpn roku-rōsō)
six sense objects[六境] (Jpn rokkyō)
six sense organs[六根] (Skt shad-indriya; Jpn rokkon)
six stages of practice[六即] (Jpn roku-soku)
six supernatural powers[六神通・六通] (Jpn roku-jinzū or roku-tsū)
six teachers of the non-Buddhist doctrines[六師外道] (Jpn rokushi-gedō)
sixteen arhats[十六羅漢] (Jpn jūroku-rakan)
sixteen great states[十六大国] (Jpn jūroku-daikoku)
sixteen princes[十六王子] (Jpn jūroku-ōji)
sixteen types of meditation[十六観] (Jpn jūroku-kan)
sixth heaven[第六天] (Jpn dairoku-ten)
six transcendental powers[六神通・六通] (Jpn roku-jinzū or roku-tsū)
six types of harmony and reverence[六和敬] (Jpn roku-wakyō or roku-wagyō)
Six-Volume Writings, The[六巻抄] (Jpn Rokkan-shō)
slander[謗法] (Jpn hōbō)
Smaller Wisdom Sutra[小品般若経] (Skt Ashtasāhasrikā-prajnāpāramitā; Chin Hsiao-p’in-pan-jo-ching; Jpn Shōbon-hannya-kyō)
small kalpa[小劫] (Jpn shō-kō)
Snow Mountains[雪山] (Skt Himālaya or Himavat; Jpn Sessen)
Snow Mountains, the boy[雪山童子] (Jpn Sessen-dōji)
Soka Gakkai[創価学会]
soma[蘇摩] (Skt, Pali; Jpn soma)
sons of the Buddha[仏子] (Jpn busshi)
Sō’ō[相応] (831–918)
sorrowless tree[無憂樹] (Jpn muu-ju)
sotoba[率塔婆] (Jpn)
Sōtō school[曹洞宗] (Jpn Sōtō-shū)
Southern Buddhism[南方仏教・南伝仏教] (Jpn Nampō-bukkyō or Nanden-bukkyō)
Southern school of Zen[南宗禅] (Jpn Nanshū Zen)
Sovereign Kings of the Golden Light Sutra[金光明最勝王経] (Skt Suvarnaprabhāsa-sūtra or Suvarnaprabhāsottama-sūtra; Chin Chin-kuang-ming-tsui-sheng-wang-ching; Jpn Konkōmyō-saishō’ō-kyō)
Sovereign Kings Sutra[最勝王経] (Jpn Saishō-ō-kyō)
sovereign, teacher, and parent[主師親] (Jpn shu-shi-shin)
sowing, maturing, and harvesting[種熟脱] (Jpn shu-juku-datsu)
Soya, the lay priest[曾谷入道] (Jpn Soya-nyūdō)
Soya Dōsō[曾谷道宗] (n.d.)
Soya Kyōshin[曾谷教信] (1224–1291)
Space Treasury[虚空蔵菩薩] (Skt Ākāshagarbha; Jpn Kokūzō-bosatsu)
specific teaching[別教] (Jpn bekkyō)
specific transfer[別付嘱] (Jpn betsu-fuzoku)
specks of dirt on a fingernail[爪上の土] (Jpn sōjō-no-do)
spirits[鬼神] (Jpn kijin)
spoiled seeds[敗種] (Jpn haishu)
Spotted Feet[斑足王] (Skt Kalmāshapāda; Pali Kammāsapāda; Jpn Hansoku-ō or Hanzoku-ō)
srota-āpanna[須陀洹・預流] (Skt; Jpn shudaon or yoru)
stage of being a Buddha in theory[理即] (Jpn ri-soku)
stage of hearing the name and words of the truth[名字即] (Jpn myōji-soku)
stage of non-regression[不退位] (Skt avaivartika, avivartika, or avinivartanīya; Jpn futai-i)
stage of perception and action[観行即] (Jpn kangyō-soku)
stage of progressive awakening[分真即] (Jpn bunshin-soku)
stage of resemblance to enlightenment[相似即] (Jpn sōji-soku)
stage of the foremost worldly good root[世第一法・世第一法位] (Jpn sedaiippō or sedaiippō-i)
stage of the four good roots[四善根・四善根位] (Jpn shi-zengon or shi-zengon-i)
stage of ultimate enlightenment[究竟即] (Jpn kukyō-soku)
Stepping on Seven Treasure Flowers[蹈七宝華如来] (Skt Saptaratnapadma-vikrāntagāmin; Jpn Tōshippōke-nyorai)
Sthaviravāda school[上座部] (Skt; Jpn Jōza-bu)
Sthiramati[安慧] (n.d.) (Skt; Jpn An’ne)
stinginess and greed[慳貪] (Jpn kendon)
stone footprints of the Buddha[仏足石] (Jpn bussoku-seki)
storehouse consciousness[蔵識] (Jpn zō-shiki)
stream-winner[須陀洹・預流] (Skt srota-āpanna; Pali sota-āpanna; Jpn shudaon or yoru)
stupa[塔] (Skt stūpa; Jpn tō)
Subhadra[須跋陀羅] (Skt; Pali Subhadda; Jpn Shubaddara)
Subhūti[須菩提] (Skt, Pali; Jpn Shubodai)
substituting faith for wisdom[以信代慧] (Jpn ishin-daie)
Sudāna[須大拏太子] (Skt, Pali; Jpn Shudaina-taishi)
Sudatta[須達] (Skt, Pali; Jpn Shudatsu)
sudden teaching[頓教] (Jpn ton-gyō or ton-kyō)
Suddhodana[浄飯王] (Pali; Jpn Jōbonnō)
suffering[苦] (Skt duhukha; Pali dukkha; Jpn ku)
sufferings of birth and death are nirvana[生死即涅槃] (Jpn shōji-soku-nehan)
Sujātā[須闍多] (Skt, Pali; Jpn Shujata)
Sukhāvatī[極楽] (Skt; Jpn Gokuraku)
Sukhāvatīvyūha[スカーヴァティーヴューハ] (Skt; Jpn Sukābatībyūha)
sumanā[須摩那・須曼那・蘇摩那] (Skt, Pali; Jpn shumana, shumanna, or somana)
Sumeru, Mount[須弥山] (Skt; Jpn Shumi-sen)
Sumeru world[須弥山世界] (Jpn Shumisen-sekai)
Summary of the Mahayana, The[摂大乗論] (Skt Mahāyāna-samgraha; Chin She-ta-ch’eng-lun; Jpn Shō-daijō-ron)
Summary of the Mahayana school[摂論宗] (Chin She-lun-tsung; Jpn Shōron-shū)
summer retreat[安居] (Jpn ango)
Summit of Being Heaven[有頂天] (Jpn Uchō-ten) (Skt Akanishtha) (Skt Bhava-agra or Bhavāgra)
sun, god of the[日天] (Skt Sūrya; Jpn Nitten)
Sunakshatra[善星比丘] (Skt; Jpn Zenshō-biku)
Sundarananda[孫陀羅難陀] (Skt; Jpn Sondara-nanda)
Sundarī[孫陀利] (Skt, Pali; Jpn Sondari)
sundry practices[雑行] (Jpn zō-gyō)
Sung Dynasty Biographies of Eminent Priests, The[宋高僧伝] (Chin Sung-kao-seng-chuan; Jpn Sō-kōsō-den)
Sun Goddess[天照大神] (Jpn Tenshō Daijin or Amaterasu Ōmikami)
Sunlight[日光菩薩] (Skt Sūryaprabha; Jpn Nikkō-bosatsu)
Sun Moon Bright[日月燈明仏] (Skt Chandra-sūrya-pradīpa; Jpn Nichigatsu-tōmyō-butsu)
Sun Moon Pure Bright Virtue[日月浄明徳仏] (Skt Chandra-sūrya-vimala-prabhāsa-shrī; Jpn Nichigatsu-jōmyōtoku-butsu)
sun of wisdom[慧日] (Jpn enichi)
Superior Intent[勝意比丘] (Skt Agramati; Jpn Shōi-biku)
superior manifested body[勝応身] (Jpn shō-ōjin)
Superior Practices[上行菩薩] (Skt Vishishtachāritra; Jpn Jōgyō-bosatsu)
“Supernatural Powers” chapter[神力品] (Jpn Jinriki-hon)
“Supernatural Powers of the Thus Come One” chapter[如来神力品] (Jpn Nyorai-jinriki-hon)
supervisor of priests[僧都] (Jpn sōzu)
Supplemented Lotus Sutra of the Wonderful Law[添品法華経] (Chin T’ien-p’in-fa-hua-ching; Jpn Tembon-hoke-kyō)
Supplement to the Meanings of the Commentaries on the Lotus Sutra, The[法華経疏義纉] (Chin Fa-hua-ching-shu-i-tsuan; Jpn Hokekyō-shogisan)
Supplement to the Three Major Works on the Lotus Sutra, The[法華三大部補註] (Chin Fa-hua-san-ta-pu-pu-chu; Jpn Hokke-sandaibu-fuchū)
Supplement to “The Words and Phrases of the Lotus Sutra,” The[法華文句輔正記] (Chin Fa-hua-wen-chü-fu-cheng-chi; Jpn Hokke-mongu-fushō-ki)
Supplement to T’ien-t’ai’s Three Major Works, The[天台三大部補註] (Jpn Tendai-sandaibu-fuchū)
Suprabuddha[善覚] (Skt; Jpn Zenkaku)
supremely honored among two-legged beings[両足尊・二足尊] (Jpn ryōsoku-son, ryōzoku-son, or nisoku-son)
supreme perfect enlightenment[阿耨多羅三藐三菩提・無上正等正覚] (Jpn anokutara-sammyaku-sambodai or mujō-shōtō-shōgaku)
Sūryaprabha[日光菩薩] (Skt; Jpn Nikkō-bosatsu)
Susiddhikara Sutra[蘇悉地経] (Skt; Chin Su-hsi-ti-ching; Jpn Soshitsuji-kyō)
sutra library[経蔵] (Jpn kyōzō)
Sutra of Forty-two Sections[四十二章経] (Chin Ssu-shih-erh-chang-ching; Jpn Shijūni-shō-kyō)
Sutra of the Buddha Answering the Great Heavenly King Brahmā’s Questions[大梵天王問仏決疑経] (Chin Ta-fan-t’ien-wang-wen-fo-chüeh-i-ching; Jpn Daibontennō-mombutsu-ketsugi-kyō)
Sutra of the Collected Stories of the Buddha’s Deeds in Past Lives[仏本行集経] (Chin Fo-pen-hsing-chi-ching; Jpn Butsu-hongyō-jikkyō)
Sutra of the Lotus of the Wonderful Law[妙法蓮華経] (Jpn Myoho-renge-kyo)
Sutra of the Meditation to Behold the Buddhas[般舟三昧経] (Skt Pratyutpanna-buddha-sammukhāvasthita-samādhi-sūtra; Chin Pan-chou-san-mei-ching; Jpn Hanju-zammai-kyō)
Sutra of Verses[出曜経] (Skt Udāna-varga; Chin Ch’u-yao-ching; Jpn Shutsuyō-kyō)
Sutra on How to Practice Meditation on the Bodhisattva Universal Worthy[観普賢菩薩行法経] (Jpn Kan-fugen-bosatsu-gyōhō-kyō)
Sutra on Resolving Doubts about the Middle Day of the Law[像法決疑経] (Chin Hsiang-fa-chüeh-i-ching; Jpn Zōbō-ketsugi-kyō)
Sutra on the Conversion of Barbarians by Lao Tzu[老子化胡経] (Chin Lao-tzu-hua-hu-ching; Jpn Rōshi-keko-kyō)
Sutra on the Wise and the Foolish[賢愚経] (Chin Hsien-yü-ching; Jpn Kengu-kyō or Gengu-kyō)
sutra repository[経蔵] (Jpn kyōzō)
sutra storehouse[経蔵] (Jpn kyōzō)
Suttanipāta[経集] (Pali; Jpn Kyōshū)
Suzudan[須頭檀] (Jpn)
Svātantrika school[自立論証派] (Skt; Jpn Jiritsuronshō-ha)


The Two Meanings Implied in the Nembutsu Leading to the Hell of Incessant Suffering

ESSENTIALLY, there are two meanings implied in the teaching that the Nembutsu leads to the hell of incessant suffering.
The first meaning implied is that Nembutsu practitioners will fall into the hell of incessant suffering. In The Nembutsu Chosen above All the Honorable Hōnen, the patriarch of all the Nembutsu believers in Japan, refers to Shakyamuni Buddha’s entire lifetime of sacred teachings, or what are known as all the Hinayana and Mahayana sutras, including those such as the Lotus Sutra, the Mahāvairochana Sutra, and the Great Wisdom Sutra, and claims that, except for the three Pure Land sutras, one should discard, close, ignore, and abandon them.
In this connection, the Two-Volumed Sutra, one of the three Pure Land sutras that the Honorable One praises as the mirror of truth, says that Amida Buddha, carrying out practices to attain enlightenment in a past life as the monk Dharma Treasury, made forty-eight vows in which he resolved to save people “excepting only those who commit the five cardinal sins and those who slander the correct teaching.”1
Though it may be said that the Honorable Hōnen is included among those who “meditate on me [Amida Buddha] ten times” to be saved, because he writes that people should close the gate to the Lotus Sutra, is he not one who would be excluded from the original vow2 of Amida Buddha? And it follows then that the same would also be true of his disciples and lay believers.
A passage in the Lotus Sutra reads, “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.”3
If Amida Buddha’s original vow and the passage in the Lotus Sutra are true, then is not the Honorable Hōnen one who has fallen into the hell of incessant suffering?
All the sutras jointly conclude that when the teacher falls into hell, so will the disciples, and when the disciples fall, so will the lay followers. It is, for example, similar to what happens to the retainers of a traitor. If you have doubts, you should examine Nembutsu Chosen above All. (This is the first meaning.)
The second meaning implied in the teaching that the Nembutsu leads to the hell of incessant suffering is found in the Immeasurable Meanings Sutra, an introductory teaching to the Lotus Sutra, where it says, “I made use of the power of expedient means. But in p.302these more than forty years, I have not yet revealed the truth.” A later passage reads, “Though immeasurable, boundless [inconceivable asamkhya kalpas] may pass, they will in the end fail to gain unsurpassed enlightenment.” Referring to the period from the time Shakyamuni first attained enlightenment to his preaching at White Heron Lake, the sutra declares that it lasted forty and more years. It mentions all the sutras preached during this period and classifies them as the four great groups of sutras.4 And the Immeasurable Meanings Sutra, referring to one of the four groups, says, “Then I preached the twelve divisions of the correct and equal sutras.”5 This statement refers to the three sutras that the Nembutsu followers believe in. The Immeasurable Meanings Sutra indicates those sutras and says that they are not the truth.
Next, the Lotus Sutra says, “The World-Honored One has long expounded his doctrines and now must reveal the truth.”6 This passage is declaring that in contrast to teachings such as the Nembutsu, which are not the truth, Nam-myoho-renge-kyo is the truth.
A later passage reads, “The Buddha himself dwells in this great vehicle, . . . If I used a lesser vehicle to convert even one person, I would be guilty of stinginess and greed, but such a thing would be impossible.”7
This passage means that if the Buddha were to have kept the Lotus Sutra to himself and have passed on to people only the sutras of the preceding forty and more years, such as the Meditation Sutra and the other sutras of the Nembutsu, and if he were to have ended up keeping quiet about the Lotus Sutra without preaching it, he would have been a stingy, greedy person who would surely have fallen into the three evil paths. It is saying that even the Buddha, if he were to have spent his entire life practicing only the Nembutsu, without changing to the Lotus Sutra, would certainly have fallen into hell. How, then, is it possible for ordinary people in this latter age who spend their entire lives single-mindedly reciting Namu Amida Butsu, never changing to the Lotus Sutra and chanting Nam-myoho-renge-kyo, to escape the three evil paths of existence?
In the second volume, the Lotus Sutra reads, “Now this threefold world is all my domain.”8 This passage means that the sixty-six provinces and two islands that comprise the land of Japan are the possessions of Shakyamuni Buddha, the lord of teachings. The same is true of the sahā world. It is certainly not the possession of Amida.
The sutra goes on to say, “And the living beings in it are all my children.” Though the 4,994,828 men and women in Japan have each a mother and father, when we examine the matter, we find that they are in fact the children of Shakyamuni Buddha, the lord of teachings. The major and minor gods worshiped at over three thousand shrines are also the children of Shakyamuni Buddha. They most certainly are not the children of Amida Buddha.


The ninth month in the first year of Bun’ei [1264], cyclical sign kinoe-ne
To Nambu Rokurō Tsunenaga
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Nichiren Daishonin wrote this letter in Awa Province to Nambu Rokurō Tsunenaga, who is thought to have actually been Nambu Rokurō Sanenaga, also known as Hakiri Sanenaga. The letter is dated the ninth month of 1264, but it is not extant in the Daishonin’s own hand, and another view suggests that it was written in the ninth month of 1269. In the letter, the Daishonin explains the two meanings implied in his teaching that the Nembutsu practice leads to the hell of incessant suffering. First, refuting the Nembutsu teachings with statements from the Lotus Sutra and the Immeasurable Meanings Sutra, he asserts that because Hōnen, the founder of the Nembutsu, or Pure Land, school, is condemned to fall into hell for his slander of the correct teaching, so surely are the disciples and lay believers who follow his teachings. Second, he declares that because the three Pure Land sutras are not Shakyamuni’s true teaching, but a provisional one expounded as an expedient means, if people continue to believe the Nembutsu teachings based on those sutras and fail to switch their faith to the Lotus Sutra, they will experience the sufferings of hell. Additionally, the Daishonin declares that not only Japan, but the entire world, is the domain not of Amida, but of Shakyamuni, the lord of teachings, and he implies that devotion to Amida is therefore misguided.
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1. Words from the eighteenth of the forty-eight vows. It reads, “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.” The words “meditate on me ten times” in the following sentence come from this vow.
2. A reference to the eighteenth of Amida Buddha’s forty-eight vows, known in the Pure Land school as “the original vow.”
3. Lotus Sutra, chap. 3.
4. A reference to the four groups of the Āgama sutras, the Correct and Equal sutras, the Wisdom sutras, and the Flower Garland Sutra.
5. “The twelve divisions of the correct and equal sutras” means all the sutras of the Correct and Equal period. The same term is also used to indicate all of the correct and equal, or Mahayana, sutras. The Immeasurable Meanings Sutra says, “Then I preached the twelve divisions of the correct and equal sutras, the teaching of great wisdom, and the Flower Garland teaching of the ocean-imprint meditation.”
6. Lotus Sutra, chap. 2.
7. Ibid.
8. Ibid., chap. 3.


Appendix B
The Recipients and the Writings They Received

Note: The titles of writings addressed to two or more persons appear after the name of each recipient. The numbers in parentheses following each title indicate the opening page in this volume.

Abutsu-bō: ・Reply to Abutsu-bō (683)
Akimoto Tarō: ・On the Five Seasonal Festivals (374)
Ben See Nisshō.
Buzen-bō: ・Jissō-ji Temple (726)
Chimyō-bō: ・Regarding Great Bodhisattva Hachiman (916)
Chōraku-ji: ・Letter to Chōraku-ji (332)
Daibutsu-den, superintendent of: ・Letter to the Superintendent of Daibutsu-den (326)
Daigaku Saburō: ・Discrepancies between the Provisional and the True Teachings (578)
Daishin, Āchārya: ・Letter to Ben (440)
Dōryū of Kenchō-ji: ・Letter to Dōryū of Kenchō-ji (322)
Five followers in prison: ・Letter to Five Followers in Prison (394)
Gōnin: ・Reply to a Communication from Gōnin (608)
Gyōbin: ・Reply to Gyōbin (384)
Gyōbu Saemon-no-jō, wife of: ・Reply to the Wife of Gyōbu Saemon-no-jō (894)
Hakiri Sanenaga: ・The Two Meanings Implied in the Nembutsu Leading to the Hell of Incessant Suffering (301); ・Leveling the Land (971); ・Arrival at Ikegami (994); ・On the Nation’s Slander of the Law (1025)
Hei no Saemon: ・Letter to Hei no Saemon-no-jō Yoritsuna (318); ・The Day before Yesterday (391)
Hōjō Tokimune: ・Letter to Hōjō Tokimune (314)
Hōjō Yagenta: ・Letter to Hōjō Yagenta (320); ・A Disease Passed on to One’s Children (497); ・Dōryū of Kenchō-ji Temple (762)
Hōki See Nikkō.
Hyōe no Saka See Ikegami Munenaga.
Hyōe no Sakan See Ikegami Munenaga.
Ikegami Munenaga: ・Kamatari Suggests the Fashioning of a Buddha Image(597); ・Reply to Hyōe no Sakan(754); ・A Harsh Winter Deep in the Mountains(806); ・Filial Sons(815); ・Brothers One in Mind(914); ・The Reconstruction of Hachiman Shrine(949); ・Reply to Hyōe no Sakan(1088)
Ikegami Munenaga, wife of: ・Bodhisattva Learned Youth (678); ・The Offering of Copper Vessels (719); ・Reply to the Wife of Hyōe no Sakan (1084)
Ikegami Munenaka: ・Letter to Two Persons(833); ・Listing the Successors of the Buddha’s Teaching(941); ・The Reconstruction of Hachiman Shrine(949); ・Reply to Tayū no Sakan(975)
Iwamoto Nitchū: ・Reply to the Sage Iwamoto Nitchū (1083)
Jirō Hyōe: ・Reply to Rokurō Jirō (680)
Jōen-bō: ・Why Present-Day Nembutsu Practitioners Are Destined for the Hell of Incessant Suffering (288)
Jōken-bō: ・Questions and Answers on the Object of Devotion (787)
Jōkōmyō-ji: ・Letter to Jōkōmyō-ji (329)
Jōren-bō: ・Letter to Jōren-bō (567)
Jufuku-ji: ・Letter to Jufuku-ji (328)
Kakushō-bō: ・Reply to Kakushō-bō (1085)
Kamakura Shogunate: ・Response to the Petition from Gyōbin (385)
Kōnichi, lay nun: ・Reply to the Honorable Kōnichi (962); ・Refuting Ryōkan and the Others (1046); ・Reply to the Lay Nun Kōnichi (1068)
Kubo, lay nun of: ・Reply to the Lay Nun of Kubo (755); ・On the Meritorious Act of Filial Devotion (816); ・Reply to the Lay Nun of Kubo (871); ・False Official Documents (877); ・On Aniruddha (881)
Matsuno Rokurō Saemon: ・The Span of One Kalpa (651); ・The Brahman Treasure Sea (676)
Matsuno Rokurō Saemon, wife of: ・Reply to Matsuno (752)
Matsuno Rokurō Saemon-no-jō, wife of: ・The Buddha Resides in a Pure Heart (885); ・Reply to the Lay Nun Matsuno (1089)
Misawa Kojirō: ・Reply to the Lay Priest Misawa (534)
Musashi, priest: ・Letter to Musashi (1084)
Musashi-kō: ・Finding a Copy of “The Commentary on the Ten Stages Sutra” (1010)
Myōhō, lay nun: ・The Importance of the Moment of Death (759); ・Condolences on a Deceased Husband (765)
Myōichi-nyo: ・The Attainment of Buddhahood in Principle and in Its Actual Aspect (890)
Myōshin, lay nun: ・The Tree of Mutual Love (867); ・Reply to the Lay Nun Myōshin (879)
Naiki Sakon, lay priest: ・A Visit as Rare as the Udumbara Flower (1075)
Nanjō Heishichirō: ・Offerings for the Object of Devotion (671); ・Acknowledging Various Offerings (756)
Nanjō Kurō Tarō: ・Reply to Kurō Tarō (664); ・Daimoku as the Seed of Buddhahood (804)
Nanjō Tokimitsu: ・On the Offering of a Mud Pie (499); ・New Year’s Greeting (530); ・The Source of Aniruddha’s Good Fortune (565); ・On Polished Wheat (575); ・Reply to Ueno (590); ・Jetavana Monastery (595); ・The Four Virtues and the Four Debts of Gratitude (636); ・Reply to Nanjō (655); ・The Large Carriage Drawn by a White Ox (723); ・Repairing the Hermitage (725); ・One Horseload of Salt (783); ・On the Three Calamities (802); ・Offerings in the Snow (809); ・On Treasure (818); ・Propagating the Law at the Appropriate Time (872); ・Protecting the Atsuhara Believers (882); ・The Treasure of a Child (884); ・Letter of Condolence (887); ・On the Sad News of Gorō’s Death (889); ・The Hundredth-Day Observance (919); ・One Drop of the Great Ocean (946); ・On the Difficulty of Believing in the Lotus Sutra (947); ・Teachings Depend on the Time and the Country (966); ・The Beginning of Spring (982)
Nanjō Tokimitsu, mother of: ・Reply to the Lay Nun (352); ・Reply to Ueno (495); ・Reply to the Lay Nun, Mother of Ueno (973)
Nanjō Tokimitsu, wife of: ・Reply to the Wife of Nanjō (753)
Nichiben: ・Reply to Hōki and the Others (820); ・The Ryūsen-ji Petition (822); ・Reply to the Sages (831)
Nichigen-nyo: ・Concerning the Statue of Shakyamuni Buddha Fashioned by Nichigen-nyo (811)
Nichirō: ・Letter to Two Persons (833)
Niida Shirō Nobutsuna and his wife: ・Letter to Niida (1067)
Nikkō: ・Reply to Hōki and the Others(820); ・Reply to the Sages (831); ・The Minobu Transfer Document (993); ・The Ikegami Transfer Document (996)
Nishiyama, lay priest: ・Snow and Lacquer (675); ・Reply to Nishiyama (978); ・Reply to Nishiyama (1089)
Nisshō: ・Letter to Ben(440); ・The Great Battle(465); ・Letter to Ben(661)
Nisshō, mother of: ・The Great Battle (465)
Nisshū: ・Reply to Hōki and the Others (820); ・The Ryūsen-ji Petition (822); ・Reply to the Sages (831)
Ōama: ・Reply to Ōama (1069)
Ōi, lay priest: ・Climbing Up Dragon Gate (673)
Ōta Jōmyō: ・The Annual Lecture on the Doctrines of the Great Teacher T’ien-t’ai (335); ・On the Relative Superiority of the Tendai and True Word Schools (523); ・On the Five Guides for Propagation (540); ・The Woman Who Gave a Piece of Gold (681); ・On the Importance of the “Expedient Means” and “Life Span” Chapters (746); ・On the Great Teacher Jikaku (874); ・On the Receiving of the Three Great Secret Laws (984)
Ōta Jōmyō, wife of: ・On Attaining Buddhahood in One’s Present Form (584); ・On the Eight Cold Hells (721); ・Reply to the Wife of Ōta (785)
Oto, mother of: ・Letter to the Mother of Oto (1030)
Renjō: ・Letter to Renjō (3)
Rokurō Jirō: ・Reply to Rokurō Jirō (680)
Ryōkan of Gokuraku-ji: ・Letter to Ryōkan of Gokuraku-ji (324)
Sadashige: ・Reply to Sadashige (1086)
Sairen-bō: ・The Oral Tradition regarding the Enlightenment of Plants (429); ・Letter Sent with the Prayer Sutra (459); ・Establishing the Correct Method of Contemplation (509); ・Cover Letter for the Work Entitled “Establishing the Correct Method of Contemplation” (535); ・On the Eighteen Perfections (900)
Sajiki, lady of: ・Reply to the Lady of Sajiki (734)
Sammi-bō: ・Questions and Answers on the Various Schools (10); ・The Portable Shrine Incidents (304); ・On the Proper Way to Preach the Doctrine (338); ・On the Ten Chapters of “Great Concentration and Insight” (377); ・Letter to Ben (440); ・Examining the True Word School (441)
Shijō Kingo: ・Regarding the Birth of Kyō’ō (457); ・Letter of Instruction on Debating the Doctrine (591); ・Nine Thoughts to One Word (730); ・The Eighth Day (980)
Shimoyama Mitsumoto: ・Letter to Shimoyama (684)
Soya Kyōshin: ・Distinguishing the Lotus Sutra from the True Word Sutras (503); ・On the Five Guides for Propagation (540); ・The Refutation of the Three Great Teachers (954)
Superintendent of Seichō-ji: ・Reply to the Temple Superintendent (1032)
Tahō-ji: ・Letter to Tahō-ji (331)
Takahashi Rokurō Hyōe, wife of: ・Reply to the Wife of Takahashi (593)
Tayū no Sakan See Ikegami Munenaka.
Toki Jōnin: ・Concerning the Statue of Shakyamuni Buddha Made by Toki (354); ・On the True Word Teaching Ranking Seventh (357); ・Errors of the Eight Schools (417); ・Why No Protection from the Heavenly Gods? (432); ・Errors of the True Word and Other Schools (434); ・The Joy of Fulfilling the Sutra Teachings (463); ・Damage by Locusts (467); ・The Differences between Hinayana and Mahayana (468); ・The Way to Minobu (480); ・Choosing the Heart of the Lotus Sutra (481); ・A Mother’s Gift of a Robe (532); ・Understanding the Meaning of “The Object of Devotion for Observing the Mind” (604); ・On Forgetting the Copy of the Sutra (657); ・Prayer for the Lay Nun’s Recovery (666); ・How the Gods Protect the Place of Practice (668); ・What It Means to Hear the Buddha Vehicle for the First Time (741); ・The Battle of Kōan (967); ・On a Disciple’s Attitude in Court (1008); ・Letter to Toki (1082); ・Praying for the Prolonging of the Lay Nun’s Life (1082); ・An Offering of Rice (1088)
Toki Jōnin, wife of: ・Cloth for a Robe and an Unlined Robe (602); ・Letter to the Lay Nun, Wife of Toki (869)
Yadoya Mitsunori: ・Letter to the Lay Priest Yadoya (312); ・Letter to Yadoya Saemon Mitsunori (317)
Zenichi, lay nun: ・Letter to the Lay Nun Zenichi (1058)

Followers in general: ・Letter to My Disciples and Lay Supporters (333); ・Regarding the Little Mongol State (953)

Recipients unknown: ・On the Attainment of Buddhahood by Women (306); ・An Offering of Soybeans (356); ・Regarding an Unlined Robe (599); ・Rulers of the Land of the Gods (612); ・On Shan-wu-wei (628); ・Priestly Robes (944); ・On the Large Carriages Drawn by White Oxen (976); ・On Three Seating Mats (991); ・Great Reward (1028); ・Recovering from Illness (1034); ・The Hell of Incessant Suffering in One’s Present Existence (1056); ・One Horseload of Taros (1059); ・On the Three Virtues of Food (1060); ・In the Continent of Jambudvīpa (1061); ・When the Roots Are Exposed, the Branches Wither (1065); ・On Clothing and Food (1066); ・On Sun of Wisdom and the Sun Goddess (1070); ・The Domain of Shakyamuni (1071); ・On Namu (1073); ・On the Benefits of the Daimoku (1074); ・Eternity, Happiness, True Self, and Purity (1076); ・The Thus Come One Shakyamuni (1078); ・On Losing Faith and Falling into Evil (1079); ・“Their Views Were Widely Accepted as Authoritative” (1080); ・Not a One Will Fail to Attain Buddhahood (1081); ・A Copy of “On Establishing the Correct Teaching for the Peace of the Land” (1083); ・On the Long Rains (1085); ・Hulled Wheat (1086); ・On Meeting with the Late Lay Priest of Saimyō-ji (1087); ・On Adhering to the Correct Teachings (1087); ・On the One Great Matter (1088); ・On the First Harvest of the Year (1089)

Reference Works: ・Nembutsu and the Hell of Incessant Suffering (24); ・Sovereign, Teacher, and Parent (35); ・The Meaning of the Sacred Teachings of the Buddha’s Lifetime (44); ・On the Principle of Three Thousand Realms in a Single Moment of Life (71); ・On the Ten Factors (78); ・The Doctrine of Three Thousand Realms in a Single Moment of Life (82); ・On the Protection of the Nation (92); ・On the Ten Worlds (158); ・Persons of the Two Vehicles and Bodhisattvas Cannot Attain Buddhahood in the Pre-Lotus Sutra Teachings (174); ・On Dealing with Disaster (179); ・Explaining the Causation of the Ten Worlds (193); ・On Reciting the Daimoku of the Lotus Sutra (211); ・Diagram of the Five Periods of the Buddha’s Lifetime Teachings (238); ・What It Means to Slander the Law (246); ・On the Relative Superiority of the Lotus Sutra and the True Word Teachings (274); ・On the Relative Superiority of the True Word and Tendai Schools (364); ・Dialogues for Quick Victory (396); ・Dialogue on the Lotus and Pure Land Teachings (411); ・Making Clear the Meaning of Establishing the Correct Teaching (505); ・Oral Exposition concerning the Transmission of the Essence of the Lotus Sutra to Bodhisattva Superior Practices (640); ・Diagram of the Five Periods of the Buddha’s Lifetime Teachings (736); ・The Unanimous Declaration by the Buddhas of the Three Existences regarding the Classification of the Teachings and Which Are to Be Abandoned and Which Upheld (835); ・On Reprimanding Hachiman (920); ・The Relative Merit of Reciting the Daimoku and Amida’s Name (997); ・Regarding the Attainment of Buddhahood by Persons of the Two Vehicles (1012); ・Rooster Diagram of the Five Periods of the Buddha’s Lifetime Teachings (1035)


Historical Background

Thirteenth-century Japan was ruled by a warrior government whose headquarters was in Kamakura, a seacoast city southwest of present-day Tokyo. The Kamakura shogunate, as the government is commonly known, lasted from 1185 to 1333, and thus this span of time is referred to as the Kamakura period.
The Kamakura shogunate, a government organization created and wholly dominated by members of the warrior class, represented a new phenomenon in Japanese history. In the earliest period of Japanese history, if traditional accounts are to be trusted, the emperors exercised military power in person when the occasion demanded. But in the succeeding centuries the duties of the emperor became increasingly confined to religious and ceremonial functions. An elaborate central and provincial bureaucracy modeled after that of China carried out the administration of the affairs of the land, and a conscript army kept order and guarded the frontiers.
At the end of the eighth century, the emperor bestowed the title of Seii-taishōgun, or Great General Who Subdues the Barbarians, on a court official and sent him to conquer the indigenous tribes of the north. The title, abbreviated to “shogun,” was to figure prominently in later Japanese history, when it came to designate the military ruler of the nation. But at this time there was as yet nothing like a distinct warrior class or profession.
During the long centuries of the Heian period (794–1185), when the capital was located at Heiankyō, or present-day Kyoto, the situation began to change. The court aristocrats, who headed the Chinese-style bureaucracy mentioned earlier, tended increasingly to pursue artistic and cultural interests in the capital and to neglect the actual administration of government affairs, particularly in the outlying provinces. As a result, a new class of farmer-warriors emerged, who were commonly referred to as samurai. By reclaiming or opening up new lands for cultivation in the remoter regions, they succeeded in creating small estates for themselves. To avoid taxation from the central government, their lands were nominally entrusted to powerful aristocratic families or Buddhist temples, but in effect these constituted private holdings protected by the military prowess of individual samurai.
To strengthen their position, the samurai rapidly grouped together or placed themselves in the service of one of the more powerful local clans. Soon they came to constitute a new class of professional warriors, leaving the actual cultivation of their estates to the peasants under their direction and concentrating on the improvement of the military arts and on the ideals of fortitude and daring that supported them.
At first these powerful provincial clans were content for the most part to remain aloof from affairs in the capital. There, the imperial institution had come under the absolute domination of the great courtier family known as the Fujiwara. The Fujiwara monopolized the highest offices, married their daughters to the emperors, and, placing child rulers on the throne, managed affairs in their name. As a consequence, most Japanese emperors at this time reigned for only a brief time, after which they were obliged to yield the throne to an infant heir and retire to a life of relative seclusion.
In such a complex political situation, in which one or more retired emperors lived contemporaneously with a reigning emperor, and various branches of the Fujiwara family vied for supremacy, power clashes were inevitable. When these occurred, the rivals not surprisingly attempted to bolster their position by seeking support from the warrior clans of the provinces, some of whom were related to the court aristocracy. Thus the warriors came to play a part in the affairs of the court and the capital, at first only infrequently, but later with increasing regularity.
The branches of the Fujiwara family living in northeastern Japan were among the first to take up such a role. In time they were overshadowed by two other warrior clans, the Minamoto, or Genji, whose holdings were centered in the Kanto region of eastern Japan, and the Taira, or Heike, who had their base of power in the Inland Sea region.
Eventually, the leader of the Taira clan, Taira no Kiyomori (1118–1181), through his intervention in two successive struggles for power at court, succeeded in becoming the virtual dictator of the nation. He proceeded to install himself in the highest government position, and for the first time in history, reigning and retired emperors and Fujiwara lords alike all found themselves at the mercy of a military leader and his followers.
The Taira, however, proved to be no real enemies to the aristocracy, instead taking enthusiastically to the ways of the capital. Before long, they had abandoned their warrior manners and ideals, and become indistinguishable from the courtier class. But they had shown to others the way to power, and with the death of Kiyomori in 1181, their position of dominance was swiftly challenged by other warrior clans headed by the Minamoto family of the east. The Taira were forced to abandon Kyoto and flee west, and suffered a final crushing defeat in 1185 at the naval battle of Dannoura.
Minamoto no Yoritomo (1147–1199), the leader of the Minamoto forces, was careful not to repeat the mistakes made by the Taira. Instead, he established his military government in Kamakura, where it would be safely removed from the influence of the court and its debilitating ways. He made no attempt to dismantle the government machinery already in existence in Kyoto. On the contrary, he deliberately sought acknowledgment of his actions from the emperor and the court, and in 1192 succeeded in obtaining the prestigious military title of shogun.
It soon became evident, however, that the administrative functions previously carried out by the court would in the future be increasingly taken over by warrior families under the direction of the Kamakura shogunate. In 1185, Minamoto no Yoritomo appointed shugo, or constables, to keep order in the various provinces, and jitō, or stewards, to oversee public and private estates, and although these functionaries were ostensibly only handling affairs connected with the warrior class, they soon became the de facto governors of their region.
Yoritomo had been assisted in his rise to power by his wife’s relatives, members of the Hōjō family, a powerful military clan of the Izu region. When Yoritomo died in 1199, he was succeeded as shogun by his eighteen-year-old son, Yoriie. But actual power was wielded by Yoriie’s maternal grandfather, Hōjō Tokimasa (1138–1215), who acted as shikken, or regent, for the boy and eventually had him done away with. Yoriie’s younger brother, Sanetomo, replaced him as shogun in 1203, but was assassinated in 1219, thus bringing to an end the line of Yoritomo’s direct descendants.
For the remainder of the Kamakura period, the position of shogun was occupied by an infant or child chosen at first from the Fujiwara family and later from the imperial family. All real authority was exercised by the members of the Hōjō family who held the office of regent for these puppet rulers.
The supremacy of the Hōjō regents did not go entirely unchallenged. In 1221 the Retired Emperor Gotoba, along with two other retired emperors, attempted to break free of the shogunate’s domination. But though orders were sent out to the provinces to levy troops and raise support for the imperial cause, the number of warriors that responded was pitifully small. The imperial forces were easily defeated, and the Kamakura government deposed the reigning emperor and exiled the retired emperors to distant islands. This incident is known as the Jōkyū Disturbance, from the name of the era in which it took place. To ensure that nothing like it would occur again, the Hōjō family set up a military headquarters in Kyoto to keep watch on the court.
The second serious threat to Hōjō power was in fact a threat to all Japan that came from abroad. In the past, mainly because of the distance that separated Japan from the continent, the country had seldom had to fear the grim possibility of invasion. But in the thirteenth century a new and ruthless race of conquerors, the Mongols, became active in Asia. In addition to their victories in Central Asia and Europe, they overran northern China and Korea, and were in the process of subjugating southern China as well when Japan engaged their attention. In 1268 the Mongol ruler Khubilai Khan sent the first of a succession of envoys to Japan to demand that it acknowledge fealty to him. Hōjō Tokimune, who headed the shogunate, vehemently rejected the demands and ignored all the subsequent Mongol envoys. In 1274 a Mongol force arrived in the waters off southern Japan to punish the Japanese for their recalcitrance. They overran several small islands and made a landing in Kyushu, but with the onslaught of a severe storm, soon withdrew.
The leaders in Kamakura, knowing well that they had not seen the end of the matter, began hurriedly constructing walls and taking other precautions to guard against a second invasion. The Mongols appeared once again in 1281 at the head of a huge fleet of Chinese and Korean vessels. Again the Japanese put up a fierce resistance, though they suffered terrible losses. Before the Mongols could move the bulk of their forces into action, however, a great storm struck the area, sinking or crippling the ships of the invaders and bringing their expedition to a disastrous conclusion.
Although the Mongols contemplated yet another invasion attempt, they eventually abandoned their ambitions and in 1299 made peace overtures to Japan. But the losses suffered by the Japanese warriors in the conflict had seriously weakened the confidence they placed in the Kamakura shogunate. At the same time, the heavy cost of the defense measures threatened the government’s stability. Both these factors hastened the process of the Kamakura shogunate’s decline. In the early years of the fourteenth century, a strong-willed emperor named Godaigo came to the throne. Resolved to rule alone and to rid himself of the dominance of the Hōjō regents, he made several attempts to overthrow the Kamakura shogunate. His efforts eventually proved successful in 1333 when the warrior leaders supporting him seized the military headquarters in Kyoto and Kamakura, and put an end to Hōjō rule.

Easy Delivery of a Fortune Child

I UNDERSTAND the circumstances of your pregnancy. In response to your request, I have prepared the protective agent,1 choosing from among the lore that has been transmitted to me. You must be careful to have firm faith. For example, even the most excellent medicine will have little effect if poison is added to it. Even a sword will be of no use to a coward.
Above all, both you and your husband are upholders of the Lotus Sutra. You will surely bear a jewel of a child who is going to inherit the seed for the propagation of the Lotus Sutra. I wholeheartedly congratulate you. The child is the one who will inherit both your physical and spiritual aspects. How could you possibly suffer a prolonged labor? I expect that the child will be born quickly. If you take this medicine, there can be no doubt. Even the darkness becomes bright when a lantern is lit, and even muddy water becomes clear when the moon shines on it.
Can anything exceed the sun and moon in brightness? Can anything surpass the lotus flower in purity? The Lotus Sutra is the sun and moon and the lotus flower. Therefore it is called the Lotus Sutra of the Wonderful Law. Nichiren, too, is like the sun and moon and the lotus flower.
If the water of your faith is clear, the moon of blessings will surely cast its reflection on it and protect you. You are assured of an easy delivery. A passage from the Lotus Sutra says, “A wonderful Law such as this . . . ,”2 and another says, “She will be delivered safely of a healthy child.”3 I have carefully explained in detail to Ben-kō4 about the orally transmitted instructions. Therefore, Ben-kō is “an envoy of the Thus Come One.”5 You must be earnest in your faith.
The Sun Goddess bestowed a jewel upon Susano’o no Mikoto,6 who then fathered a jewel of a boy child. For that reason, the Sun Goddess designated the child as her own and then named him Masaya Akatsu.7 When I have provided the seed for an easy delivery, how could the child be any less than my own? The sutra speaks of “a precious jewel worth as much as the major world system”8 and also says, “This cluster of unsurpassed jewels has come to us unsought.”9 The Thus Come One Shakyamuni states, “The living beings in it [the threefold world] are all my children.”10 How could Nichiren possibly differ from the meaning of these passages? How fortunate! How auspicious! I will write again on another occasion.

p.187The seventh day of the fifth month in the eighth year of Bun’ei (1271)
Reply to the wife of Shijō Kingo
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This letter was written in Matsubagayatsu, Kamakura, in the fifth month of 1271 to Nichigen-nyo, the wife of Shijō Kingo. It is the earliest of the many extant writings that Nichiren Daishonin sent to the Shijo family.
Nichigen-nyo had grown uneasy as the birth of her first child drew near. She asked the Daishonin for a protective agent so that she could be certain of an easy delivery. He sent it to her immediately via Nisshō, one of his earliest converts, along with this letter of encouragement. The Daishonin urges Nichigen-nyo to take the agent he has specially prepared for her with firm faith in the Lotus Sutra.
On the eighth day of the fifth month, the day after receiving the letter, Nichigen-nyo gave birth to a baby girl. Shijō Kingo relayed the news of the safe delivery to the Daishonin, who immediately sent a congratulatory letter (p. 188) in which, in response to Nichigen-nyo’s request, he named the baby Tsukimaro, or Full Moon.
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1. The use of a protective agent was common practice among the Buddhist schools of feudal Japan. Generally the agent took the form of the figure or words of Buddhas, bodhisattvas, or deities written on paper or wood. One then either placed this item somewhere in one’s home, attached it to one’s person, or, if it was made of paper, ingested it. The protective agent also sometimes took the form of powdered herbs that were to be dissolved in water and drunk. What formula the Daishonin used for his protective agent is unknown.
2. Lotus Sutra, chap. 2.
3. Ibid., chap. 19.
4. Nisshō (1221–1323), one of the Daishonin’s six senior disciples.
5. Nichiren Daishonin borrows the wording of a passage in chapter 10 of the Lotus Sutra.
6. An unruly storm god in Japanese mythology who was the younger brother of the Sun Goddess.
7. “Masaya Akatsu” may be rendered as “Truly I Have Conquered.” The deity said to have been born from the mist of Susano’o’s breath after he chewed up a necklace he had received from the Sun Goddess. This story is found in The Records of Ancient Matters and other sources.
8. Lotus Sutra, chap. 12.
9. Ibid., chap. 4.
10. Ibid., chap. 3.

19TH GOSHO IN VOLUME ONE: 19. Easy Delivery of a Fortune Child: Shijō Kingo nyōbō gosho (四条金吾女房御書), 1109.

191ST (19TH GOSHO) IN VOLUME TWO: 191. The Two Meanings Implied in the Nembutsu Leading to the Hell of Incessant Suffering: Rokurō Tsunenaga goshōsoku (六郎恒長御消息), 1368


Chapter Nineteen: Benefits of the Teacher of the Law
Four important points

Point One, regarding the Benefits of the Teacher of the Law

The Record of the Orally Transmitted Teachings says: The words “teacher of the Law” mean the teacher of the Law who carries out the five practices. The word “benefits” (kudoku) means the p.148reward that is represented by the purification of the six sense organs. In general we may say that now Nichiren and his followers, who chant Nam-myoho-renge-kyo, are carrying out the purification of the six sense organs. Hence they are acting as teachers of the Law of Myoho-renge-kyo and possess great virtue (toku).1
The element ku in the word kudoku means good fortune or happiness. It also refers to the merit achieved by wiping out evil, while the element toku or doku refers to the virtue one acquires by bringing about good. Thus the word kudoku means to attain Buddhahood in one’s present form. It also means the purification of the six sense organs. You should understand that to practice the Lotus Sutra as the sutra itself directs is to carry out purification of the six sense organs.

Point Two, regarding the purification of the six sense organs

The Record of the Orally Transmitted Teachings says: [With regard to the eight hundred eye benefits obtained by those who uphold the Lotus Sutra], the term “eye benefits” means the ability to see that those who do not believe in the Lotus Sutra will fall into the hell of incessant suffering, and that those who do believe in it will attain Buddhahood. By upholding the Lotus Sutra, one can obtain the eight hundred eye benefits. The word “eye” refers to the Lotus Sutra. [As the Universal Worthy Sutra says], “The Great Vehicle sutras are . . . the eyes of the Buddhas.”
Now when Nichiren and his followers chant Nam-myoho-renge-kyo, they are obtaining these eye benefits. And the same applies to the benefits associated with the ear, nose, tongue, body, and mind.

Point Three, on the simile of the pure bright mirror in the passage “If one upholds the Lotus Sutra / his body will be very pure, / like pure lapis lazuli— / living beings will all p.149delight to see it. / And it will be like a pure bright mirror / in which forms and shapes are all reflected.”

The Record of the Orally Transmitted Teachings says: In this famous passage in the Lotus Sutra the simile of the mirror is employed. The sutra passage is saying that persons whose six sense organs are pure will be like lapis lazuli or like bright mirrors in which one sees the major world system (or the thousand-millionfold world).
Now when Nichiren and his followers chant Nam-myoho-renge-kyo, they see and understand the ten thousand phenomena as though these were reflected in a bright mirror. This bright mirror is the Lotus Sutra. And in particular it is the “Treasure Tower” chapter. Or again we may say that it is the bright mirror of our single minds [of faith].
The passage as a whole employs these two similes of lapis lazuli and a bright mirror. It begins by saying that one’s body will be very pure. But since the body and the mind in the end are not two different things, this virtue of purity must apply to both of them.
[In the phrase “pure bright mirror”], “pure” means a purity that stands in contrast to impurity, and “bright” means a brightness that stands in contrast to lack of brightness, that is, darkness, or ignorance. The word “mirror” represents the single mind. [From another viewpoint], “pure” represents the truth of temporary existence, “bright” represents the truth of non-substantiality, and “mirror” represents the Middle Way. In the phrase “in which forms and shapes are all reflected,” the word “all” refers to the Ten Worlds.
Ultimately, then, the pure bright mirror represents the truth that the two elements of body and mind are the entity of Myoho-renge-kyo. The pure bright mirror is the mind of faith. And [for the bodhisattva in his pure body] to view the major world system is to see in it the three realms of existence.

Point Four, on the words “While these persons uphold this sutra / they will dwell safely on rare ground.”

p.150The Record of the Orally Transmitted Teachings says: The words “these persons” refer to the votaries of the Lotus Sutra who are among the various people in the country of Japan. The words “rare ground” refer to the principle and actual fact of manifesting the original state [of enlightenment] as revealed in the “Life Span” chapter. They also recall the pronouncement made in the chapter “Distinctions in Benefits,” “The Buddha preaches a rarely encountered Law.” In particular, they refer to Nam-myoho-renge-kyo. Now the “rare ground” occupied by Nichiren and his followers, who chant Nam-myoho-renge-kyo, is the object of devotion, the bright mirror to be broadly disseminated in the Latter Day of the Law.
Generally speaking, the benefits gained from purification of the six sense organs that are described in this chapter correspond to the ten stages of faith and the stage of resemblance to enlightenment, the fourth of the six stages of practice. The bodhisattva Constant Exertion who is the member of the assembly addressed in this chapter represents the third of the ten stages of faith, that of assiduousness or exertion. One should understand, however, that, in the Latter Day of the Law, it is the votaries of the Lotus Sutra who act as the bodhisattva Constant Exertion. Of such persons who uphold the Lotus Sutra the sutra itself says, “This is what is meant by diligence” (chapter eleven, Treasure Tower).
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1. The Chinese character for virtue, toku, also means happiness.


Point Four, regarding the “share of the Buddha’s Law” in the passage “born from the Buddha’s mouth, born through conversion to the Law, gaining my share (bun) of the Buddha’s Law”

The Record of the Orally Transmitted Teachings says: This “share of the Buddha’s Law” refers to a share or portion of the Middle Way that Shāriputra gained enlightenment into, the first stage of security. The various distinctions or stages represented by the first stage in the theoretical teaching and the second stage and above in the essential teaching all arise out of this word “share” (bun). In effect, this one word “share” represents the doctrine of three thousand realms in a single moment of life. Therefore those who are in hell attain the effect of Buddhahood in their “shares” or identity as dwellers in hell. And thus in the same way all the beings in the three thousand realms each in the entity of its own particular “share” attain Buddhahood.
This in truth is what is meant when it is said that we may attain p.49Buddhahood in our present identities. Now when Nichiren and his followers chant Nam-myoho-renge-kyo, they are in that share or identity attaining Buddhahood.
Bun, or “share,” may also mean to separate or to distinguish, and refers to the making of a clear distinction between the provisional teachings, which can never lead to enlightenment, and the Lotus Sutra, which enables one to attain Buddhahood.
Again, the bun, or “share,” is that embodied in the “Life Span” chapter of the essential teaching, the share that is the original share or endowment of each and every being.
Summing up, then, we may say that this share of enlightenment that Shāriputra attained, the first stage of security in the theoretical teaching, is concerned only with an understanding of the doctrinal study of the sutra. But when one truly attains the enlightenment of the first stage of security [the stage of non-regression and the true cause of Shakyamuni’s enlightenment], one has reached the highest level of the entire sutra.


At that time the Buddha said to the bodhisattva mahasattva Constant Exertion: “If good men or good women accept and uphold this Lotus Sutra, if they read it, recite it, explain and preach it, or transcribe it, such people will obtain eight hundred eye benefits, twelve hundred ear benefits, eight hundred nose benefits, twelve hundred tongue benefits, eight hundred body benefits, and twelve hundred mind benefits. With these benefits they will be able to adorn their six sense organs, making all of them pure.
“These good men and good women, with the pure physical eyes they received from their parents at birth, will view all that exists in the inner and outer parts of the major world system, its mountains, forests, rivers, and seas, down as far as the Avichi hell and up to the Summit of Being. And in their midst they will see all the living beings, and will also see and understand all the causes and conditions created by their deeds and the births that await them as a result and recompense for those deeds.”
At that time the world-honored one, wishing to state his meaning once more, spoke in verse form, saying:

If in the midst of the great assembly
someone with a fearless mind
preaches this Lotus Sutra,
listen to the benefits he will receive!
p.293Such a person gains superior eyes
with eight hundred benefits.
As a result of these adornments
his eyes will become extremely pure.
With the eyes received at birth from his parents
he will be able to view the major world system,
its inner and outer parts, its Mount Meru,
its Sumeru, the Iron Encircling Mountains,
and all the other mountains and forests,
the waters of their great seas, rivers, and streams,
down as far as the Avichi hell,
up to the Summit of Being heaven.
And he will see all the living beings
in their midst.
Though he has not yet gained heavenly eyes,
the power of his physical eyes will be such as this.

“Moreover, Constant Exertion, if good men or good women accept and uphold this sutra, if they read it, recite it, explain and preach it, or transcribe it, they will gain twelve hundred ear benefits with which to purify their ears so they can hear all the different varieties of words and sounds in the major world system, down as far as the Avichi hell, up to the Summit of Being, and in its inner and outer parts. Elephant sounds, horse sounds, ox sounds, carriage sounds, weeping sounds, lamenting sounds, conch sounds, drum sounds, bell sounds, chime sounds, sounds of laughter, sounds of speaking, men’s voices, women’s voices, boys’ voices, girls’ voices, the voice of justice, the voice of injustice, bitter voices, merry voices, voices of ordinary people, voices of sages, happy voices, unhappy voices, voices of heavenly beings, dragon voices, yaksha voices, gandharva voices, asura voices, garuda voices, kimnara voices, mahoraga voices, the sound of fire, the sound of water, the sound of wind, voices of hell dwellers, voices of beasts, voices of hungry spirits, monks’ voices, nuns’ voices, voices of voice-hearers, voices of pratyekabuddhas, voices of bodhisattvas, and voices of buddhas. In a word, although the person has not yet gained heavenly ears, with the pure and p.294ordinary ears that he received at birth from his parents he will be able to hear and understand all the voices that exist in the inner and outer parts of the major world system. And though in this manner he can distinguish all the various different kinds of sounds and voices, this will not impair his hearing faculty.”
At that time the world-honored one, wishing to state his meaning once more, spoke in verse form, saying:

With the ears received at birth from one’s parents,
pure and without stain or defilement,
with these ordinary ears one can hear
the sounds of the major world system,
elephant, horse, carriage, ox sounds,
bell, chime, conch, drum sounds,
lute and harp sounds,
pipe and flute sounds;
the sound of pure and beautiful singing
one can hear without becoming attached to it.
The countless varieties of human voices—
one can hear and understand them all.
Again one can hear the voices of heavenly beings,
subtle and wonderful song sounds,
and one can hear men and women’s voices,
the voices of young boys and young girls.
In the midst of hills, rivers, and steep valleys
the voice of the kalavinka,
the jivakajivaka, and other birds—
all these sounds one will hear.
From the tormented multitudes of hell
the sounds of various kinds of suffering and distress,
sounds of hungry spirits driven by famine and thirst
as they search for food and drink,
of the asuras
who live on the shores of the great sea
when they talk among themselves
or emit loud cries—
one who preaches the Law
p.295can dwell safely among all these,
hearing these many voices from afar
without ever impairing one’s faculties of hearing.
In the worlds of the ten directions
when beasts and birds call to one another
this person who preaches the Law
hears them all from where he is.
In the Brahma heaven and above,
the Light Sound heaven, the All Pure heaven,
and up to the Summit of Being heaven,
the sounds of the voices talking there—
the teacher of the Law, dwelling here,
can hear them all.
All the multitude of monks
and all the nuns,
whether they are reading or reciting the scriptures
or preaching them for the sake of others—
the teacher of the Law dwelling here
can hear them all.
And when there are bodhisattvas
who read and recite the sutra teachings
or preach them for the sake of others
or select passages and explain their meaning,
the sounds of their voices—
he can hear them all.
When the buddhas, great sages and venerable ones,
teach and convert living beings,
in the midst of the great assemblies
expounding and preaching the subtle and wonderful Law,
one who upholds this Lotus
can hear them all.
All the sounds in the inner and outer parts
of the major world system,
down to the Avichi hell,
up to the Summit of Being heaven—
he can hear all these sounds
and never impair his faculties of hearing.
p.296Because the faculties of his ears are so keen
he can distinguish and understand all these sounds.
One who upholds this Lotus,
though one has not yet gained heavenly ears,
can do this simply through the ears one was born with—
such are the benefits one will gain.

“Moreover, Constant Exertion, if good men or good women accept and uphold this sutra, if they read it, recite it, explain and preach it, or transcribe it, they will succeed in gaining eight hundred nose benefits with which to purify their faculty of smell so that they can detect all different varieties of fragrances from top to bottom and in the inner and outer parts of the major world system, the fragrance of sumana flowers, jatika flowers, mallika flowers, champaka flowers, patala flowers, red lotus flowers, blue lotus flowers, white lotus flowers, the fragrance of flowering trees, fruit trees, sandalwood, aloes, tamala leaves, and tagara, as well as incense blended from a thousand, ten thousand ingredients, powdered incense, pellet incense, or paste incense. One who upholds this sutra, while dwelling here, will be able to distinguish all these.
“Moreover he will be able to distinguish and identify the odors of living beings, of elephants, horses, oxen, sheep, and so forth, the odor of a man, a woman, a boy child, a girl child, and the odors of plants, trees, thickets, and forests. Whether near or far off, all these odors he will be able to detect and distinguish one from the other without error.
“A person who upholds this sutra, though he dwells right here, will also be able to detect the odors of the various heavens in the sky above. The scent of parijataka and kovidara trees, of mandarava flowers, great mandarava flowers, manjushaka flowers, great manjushaka flowers, sandalwood, aloes, various kinds of powdered incense, and incense made of an assortment of flowers—of heavenly scents such as these, and the scents from which they are derived or blended, there are none that he cannot detect and identify.
“He will also be able to detect the scent of the bodies of p.297heavenly beings. The scent when the heavenly king Shakra is in his superb palace amusing himself and satisfying the five desires, or the scent when he is in the Hall of the Wonderful Law preaching the Law for the beings of the heaven of the thirty-three gods, or the scent when he is wandering at leisure in his gardens, as well as the scent of the bodies of the other male and female heavenly beings—all these he will be able to detect from afar.
“He will thus be able to extend his awareness up to the Brahma heaven and even higher to the Summit of Being heaven, detecting the scent of all the bodies of the heavenly beings, and he will also detect the incense burned by the heavenly beings. Moreover the scent of voice-hearers, of pratyekabuddhas, of bodhisattvas, and of the bodies of the buddhas—all these he will detect from afar and will know where these beings are. And although he can detect all these scents, his faculty of smell will not be impaired or disordered. If he should wish to distinguish one scent from another and describe it for someone else, he will be able to recall it without error.”
At that time the world-honored one, wishing to state his meaning once more, spoke in verse form, saying:

The purity of such a person’s nose will be such
that throughout this world
he will be able to detect and identify
all manner of odors, fragrant or foul,
sumana and jatika flowers,
tamala leaves and sandalwood,
the scent of aloes and cassia,
the scent of various flowers and fruits.
And he will know the scent of living beings,
the scent of men and women.
Though the preacher of the Law dwells far off,
he will detect these scents and know where the people are.
Wheel-turning kings of great authority,
lesser wheel-turners and their sons,
their ministers, and palace attendants—
he will detect their scents and know where they are.
p.298Precious treasures adorning the body,
treasure storehouses in the earth,
jeweled ladies of wheel-turning kings—
he will detect their scents and know where they are.
Ornaments that adorn the bodies of persons,
clothing and necklaces,
all kinds of paste incense—
by detecting these he will know who the wearers are.
When heavenly beings walk or sit,
amuse themselves or carry out magical transformations,
the upholder of this Lotus
by detecting their scents can know all this.
Blossoms and fruits of various trees,
and the aroma of butter oil—
the upholder of the sutra, dwelling here,
knows where all these are.
Deep in the mountains, in steep places
where blossoms of the sandalwood tree unfold,
living beings are in their midst—
by detecting the scent he can know all this.
Living beings in the Iron Encircling Mountains,
in the great seas, or in the ground—
the upholder of the sutra detects their scents
and knows where all of them are.
When male and female asuras
and their retinues of followers
fight with one another or amuse themselves,
he detects the scent and knows all this.
On the broad plains, in narrow places,
lions, elephants, tigers, wolves,
buffaloes, and water buffaloes—
by detecting their scents he knows where they are.
When a woman is pregnant
and no one can determine if the child is male or female,
if it will lack normal faculties or be inhuman,
by detecting the scent he can know all this.
And through this power to detect scents
p.299he knows when a woman has first become pregnant,
if the pregnancy will be successful or not,
if she will be delivered safely of a child rich in merit.
Through his power to detect scents
he knows the thoughts of men and women,
if their minds are stained by desire, foolishness, or anger,
and he knows if they are practicing good.
Hoards of goods that are stored in the earth,
gold, silver, and precious treasures,
things heaped in bronze vessels—
by detecting the scent he can tell where they all are.
Various kinds of necklaces
whose value cannot be appraised—
by the scent he knows if they are precious or worthless,
where they came from and where they are now.
Flowers in the heavens above,
mandaravas, manjushakas,
parijataka trees—
detecting their scents, he knows all these.
The palaces in the heavens above
in their separate grades of upper, intermediate, and lower,
adorned with numerous jeweled flowers—
detecting their scents, he knows them all.
The heavenly gardens and groves, the superb mansions,
the observatories, the Hall of the Wonderful Law,
and those taking pleasure in their midst—
detecting their scents, he knows them all.
When heavenly beings listen to the Law
or indulge the five desires,
coming and going, walking, sitting, lying down—
detecting their scents, he knows them all.
The robes worn by heavenly women
when, adorned with lovely flowers and perfumes,
they whirl and circle in enjoyment—
detecting their scents, he knows them all.
Thus extending his awareness
upward to the Brahma heaven,
p.300by detecting their scents, he knows all those
who enter meditation or emerge from meditation.
In the Light Sound and All Pure heavens
and up to the Summit of Being,
those born for the first time, those who have departed—
detecting their scents, he knows them all.
The multitude of monks
diligent at all times with regard to the Law,
whether sitting or walking around
or reading or reciting the sutra teachings,
sometimes under the forest trees
concentrating their energies, sitting in meditation—
the upholder of the sutra detects their scents
and knows where all of them are.
Bodhisattvas firm and unbending in will,
sitting in meditation or reading the sutras
or preaching the Law for others—
by detecting their scents he knows them all.
The world-honored ones, present in all quarters,
revered and respected by all,
pitying the multitude, preaching the Law—
by detecting their scents he knows them all.
Living beings who in the presence of the buddhas
hear the sutra and all rejoice,
who practice as the Law prescribes—
by detecting their scents he knows them all.
Though he has not yet acquired the nose possessed
by a bodhisattva of the Law of no outflows,
the upholder of the sutra before then
will acquire the marks of the nose described here.

“Moreover, Constant Exertion, if good men or good women accept and uphold this sutra, if they read it, recite it, explain and preach it, or transcribe it, they will gain twelve hundred tongue benefits. Whether something is good tasting or vile, whether it is flavorful or not, and even things that are bitter or astringent, when encountered by the faculties of this person’s tongue, they p.301will all be changed into superb flavors as fine as the sweet dew of heaven, and there will be none that are not pleasing.
“If with these faculties of the tongue he undertakes to expound and preach in the midst of the great assembly, he will produce a deep and wonderful voice capable of penetrating the mind and causing all who hear it to rejoice and delight. When the men and women of heaven, Shakra, Brahma, and the other heavenly beings, hear the sound of this deep and wonderful voice expounding and preaching, advancing the argument point by point, they will all gather to listen. Dragons and dragon daughters, yakshas and yaksha daughters, gandharvas and gandharva daughters, asuras and asura daughters, garudas and garuda daughters, kimnaras and kimnara daughters, mahoragas and mahoraga daughters will all gather close around its possessor in order to listen to the Law, and will revere him and offer alms. Monks, nuns, laymen, laywomen, monarchs, princes, ministers and their retinues, petty wheel-turning kings and great wheel-turning kings with their seven treasures and thousand sons and inner and outer retinues will ride their palaces and all come to listen to the Law.
“Because this bodhisattva is so skilled at preaching the Law, the Brahmans, householders, and people throughout the country will for the remainder of their lives follow and wait on him and offer him alms. Voice-hearers, pratyekabuddhas, bodhisattvas, and buddhas will constantly delight to see him. Wherever this person is, the buddhas will all face in that direction when they preach the Law, and he will be able to accept and uphold all the doctrines of the buddhas. And in addition he will be able to emit the deep and wonderful sound of the Law.”
At that time the world-honored one, wishing to state his meaning once more, spoke in verse form, saying:

The faculties of this person’s tongue will be so pure
that he will never experience any bad tastes,
but all that he eats
will become like sweet dew.
With his deep, pure, and wonderful voice
he will preach the Law in the great assembly,
p.302employing causes, conditions, and similes
to lead and guide the minds of living beings.
All who hear him will rejoice
and offer him their finest alms.
Heavenly beings, dragons, yakshas,
as well as asuras and others
will all approach him with reverent minds
and together come to hear the Law.
If this preacher of the Law
wishes to use his wonderful voice
to fill the major world system
he can do so at will.
Wheel-turning kings great and small
and their thousand sons and retinues
will press their palms together with reverent minds
and constantly come to hear and accept the Law.
Heavenly beings, dragons, yakshas,
rakshasas, and pishachas
likewise with rejoicing minds
will constantly delight in coming to bring alms.
The heavenly king Brahma, the devil king,
the deities Freedom and Great Freedom,
all the multitude of heavenly beings
will constantly come to where he is.
The buddhas and their disciples,
hearing the sound of him preaching the Law,
will keep him constantly in their thoughts and guard him
and at times show themselves for his sake.

“Moreover, Constant Exertion, if good men or good women accept and uphold this sutra, if they read it, recite it, explain and preach it, or transcribe it, they will gain eight hundred body benefits. They will acquire pure bodies, like pure lapis lazuli, such as living beings delight to see. Because of the purity of those bodies, the living beings of the major world system, when they are born and when they die, whether superior or inferior, fair or p.303ugly, born in good places or bad, will all be reflected therein. The mountain kings of the Iron Encircling Mountains, the Great Iron Encircling Mountains, Mount Meru, and Mount Mahameru, as well as the living beings in their midst, will all be reflected therein. Down to the Avichi hell, upward to the Summit of Being, all the regions and their living beings will all be reflected therein. Voice-hearers, pratyekabuddhas, bodhisattvas, buddhas preaching the Law—the forms and shapes of all these will be reflected in their bodies.”
At that time the world-honored one, wishing to state his meaning once more, spoke in verse form, saying:

If one upholds the Lotus Sutra
one’s body will be very pure,
like pure lapis lazuli—
living beings will all delight to see it.
And it will be like a pure bright mirror
in which forms and shapes are all reflected.
The bodhisattva in his pure body
will see all that is in the world;
he alone will see brightly
what is not visible to others.
Within the major world system,
all the mass of burgeoning creatures,
heavenly and human beings, asuras,
hell dwellers, spirits, beasts—
their forms and shapes in this way
will all be reflected in his body.
The palaces of the various heavens
upward to the Summit of Being,
the Iron Encircling Mountains,
the mountains Meru and Mahameru,
the great seas and other waters—
all will be reflected in his body.
The buddhas and the voice-hearers,
buddha sons, bodhisattvas, and others,
p.304whether alone or in assemblies
preaching the Law—all will be reflected.
Though he has not yet acquired
the wonderful body of the true nature of phenomena, free of outflows,
because of the purity of his ordinary body
all things will be reflected in it.

“Moreover, Constant Exertion, if good men or good women accept and uphold this sutra after the thus come one has entered extinction, if they read it, recite it, explain and preach it, or transcribe it, they will acquire twelve hundred mind benefits. Because of the purity of their mental faculties, when they hear no more than one verse or one phrase [of the sutra], they will master immeasurable and boundless numbers of principles. And once having understood these principles, they will be able to expound and preach on a single phrase or a single verse for a month, for four months, or for a whole year, and the doctrines that they preach during that time will conform to the gist of the principles and will never be contrary to the true aspect.
“If they should expound some text of the secular world or speak on matters of government or occupations that sustain life, they will in all cases conform to the correct Law. With regard to the living beings in the six paths of existence of the major world system, they will understand how the minds of those living beings work, how they move, what idle theories they entertain.
“Thus although they have not yet acquired the wisdom of no outflows, the purity of their minds will be such that the thoughts of these people, their calculations and surmises and the words they speak, will in all cases represent the Law of the Buddha, never departing from the truth, and will also conform with what was preached in the sutras of former buddhas.”
At that time the world-honored one, wishing to state his meaning once more, spoke in verse form, saying:

The minds of these people will be pure,
bright, keen, without stain or defilement.
p.305And with these wonderful mental faculties
they will understand the superior, intermediate, and inferior doctrines.
Hearing no more than one verse,
they will master immeasurable meanings
and be able to preach them step by step in accordance with the Law
for a month, four months, or a year.
All the living beings
in the inner and outer parts of this world,
heavenly beings, dragons, humans,
yakshas, spirits,
those in the six paths of existence
and all the various thoughts they have—
upholders of the Lotus as their reward
will know all these in an instant!
The countless buddhas of the ten directions,
adorned with the marks of a hundred blessings,
for the sake of living beings preach the Law,
and such people, hearing it, will be able to accept and uphold it.
They will ponder immeasurable meanings,
preach the Law in an immeasurable number of ways,
yet from start to finish never forget or make a mistake,
because they are upholders of the Lotus.
They will understand the characteristics of all phenomena,
accord with principles, recognizing their proper order,
be masters of names and words,
and expound and preach things just as they understand them.
What these people preach
is in all cases the Law of former buddhas,
and because they expound this Law
they have no fear before the assemblies.
Such is the purity of the mental faculties
of the upholders of the Lotus Sutra.
Though they have not yet attained freedom from outflows,
p.306before that they will manifest the marks described here.
While these people uphold this sutra
they will dwell safely on rare ground,
by all living beings
delighted in, loved, and respected,
able to employ a thousand, ten thousand varieties
of apt and skillful words
to make distinctions, expound, and preach—
because they uphold the Lotus Sutra.









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