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3 January 2015

<< Saturday January 03, 2015 >>
<< Kin: 170 >>
Tone: 1 Magnetic
Attract * Purpose * Unify

Tribe: 10 Dog
Love * Loyalty * Heart

Affirmation for: White Magnetic Dog
I Unify in order to Love
I Attract Loyalty
I seal the process of heart
With the Magnetic tone of Purpose
I am guided by the power of MY OWN POWER DOUBLED!



At that time Shakyamuni Buddha rose from his Dharma seat and, manifesting his great supernatural powers, with his right hand patted the heads of the immeasurable bodhisattvas mahasattva and spoke these words: “For immeasurable hundreds, thousands, ten thousands, millions of asamkhya kalpas I have practiced this hard-to-attain Law of supreme perfect enlightenment. Now I entrust it to you. You must single-mindedly propagate this Law abroad, causing its benefits to spread far and wide.”
Three times he patted the bodhisattvas mahasattva on the head and spoke these words: “For immeasurable hundreds, thousands, ten thousands, millions of asamkhya kalpas I have practiced this hard-to-attain Law of supreme perfect enlightenment. Now I entrust it to you. You must accept, uphold, read, recite, and broadly propagate this Law, causing all living beings everywhere to hear and understand it. Why? Because the thus come one has great pity and compassion. He is in no way stingy or begrudging, nor has he any fear. He is able to bestow on living beings the wisdom of the Buddha, the wisdom of the thus come one, the wisdom that comes of itself. The thus come one is a great giver of gifts to all living beings. You for your part should respond by studying this Law of the thus come one. You must not be stingy or begrudging!
“In future ages if there are good men and good women who p.320have faith in the wisdom of the thus come one, you should preach and expound the Lotus Sutra for them, so that others may hear and understand it. For in this way you can cause them to gain the buddha wisdom. If there are living beings who do not believe and accept it, you should use some of the other profound doctrines of the thus come one to teach, benefit, and bring joy to them. If you do all this, then you will have repaid the debt of gratitude that you owe to the buddhas.”
When the bodhisattvas mahasattva heard the Buddha speak these words, they all experienced a great joy that filled their bodies. With even greater reverence than before, they bent their bodies, bowed their heads, pressed their palms together and, facing the Buddha, raised their voices in unison, saying: “We will respectfully carry out all these things just as the world-honored one has commanded. We beg the world-honored one to have no concern on this account!”
The multitude of bodhisattvas mahasattva repeated these words three times, raising their voices in unison and saying: “We will respectfully carry out all these things just as the world-honored one has commanded. Therefore we beg the world-honored one to have no concern on this account!”
At that time Shakyamuni Buddha caused the buddhas who were emanations of his body and had come from the ten directions to return each one to his original land, saying: “Each of these buddhas may proceed at his own pleasure. The tower of Many Treasures Buddha may also return to its former position.”
When he spoke these words, the immeasurable emanation buddhas from the ten directions who were seated on lion seats under jeweled trees, along with Many Treasures Buddha, Superior Practices and the others of the great multitude of boundless asamkhyas of bodhisattvas, Shariputra and the other voice-hearers, the four kinds of believers, and all the worlds and their heavenly beings, human beings, asuras, and others, hearing what the Buddha said, were all filled with great joy.

Chapter Twenty-two: Entrustment
Three important points

Point One, regarding the passage “At that time Shakyamuni Buddha rose from his Dharma seat.”

The Record of the Orally Transmitted Teachings says: The word “rose” indicates that the Buddha has risen from his seat within the treasure tower, and that the ceremony held outside the tower will now begin. This ceremony is the entrustment of the teachings as indicated in the three pats that the Buddha gives to the heads of the bodhisattvas.
The entrustment accompanied by the three pats symbolizes that the Buddha is entrusting to them the three categories of action, namely, actions of the body, mouth, and mind; the three truths; and the threefold contemplation [in a single mind, or realizing the three truths in one’s mind].

Point Two, regarding the passage “The Thus Come One has great pity and compassion. He is in no way stingy or begrudging, nor has he any fear. He is able to bestow on living beings the wisdom of the Buddha, the wisdom of the Thus Come One, the wisdom that comes of itself. The Thus Come One is a great giver of gifts to all living beings.”

The Record of the Orally Transmitted Teachings says: Since the Thus Come One is the Thus Come One of the wonders of the original Law, the term Thus Come One here refers to this votary of the Lotus Sutra.
In the phrase “great giver of gifts,” the word “gifts” refers to Nam-myoho-renge-kyo, which will spread in the present age, the Latter Day of the Law. The word “giver,” you should understand, refers to the bodhisattva Superior Practices. To be sure, this chapter is the one in which the theoretical teaching is entrusted to the p.172bodhisattvas in general. However, since the entrustment is made to the bodhisattvas who have Superior Practices as their leader, it is clear that the true meaning is that the entrustment1 is made to Superior Practices.

Point Three, regarding the passage “We will respectfully carry out all these things just as the World-Honored One has commanded. We beg the World-Honored One to have no concern on this account!”

The Record of the Orally Transmitted Teachings says: This passage constitutes the vow made by the various bodhisattvas and the others. It is on the basis of this passage that Nichiren and his followers venture to reprimand the heavenly gods and benevolent deities and the bodhisattvas for failing to fulfill their vow.
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1. This “entrustment” is not that of the theoretical teaching of the Lotus Sutra but that of the essence of the sutra as indicated in the “Supernatural Powers” chapter.

Letter from Echi

THE government’s persecution of me has clearly demonstrated my faith in the Lotus Sutra. There is no doubt that the moon wanes and waxes, and that the tide ebbs and flows. In my case, too, since punishment has already occurred, benefit must be forthcoming. What is there to lament?
At the hour of the cock (5:00–7:00 p.m.) on the twelfth day, I incurred the wrath of the government authorities. Placed in the custody of the lord of Musashi,1 I left Kamakura at the hour of the ox (1:00–3:00 a.m.) on the thirteenth day for exile in the province of Sado. At present, I am in a place called Echi, which is the domain of Homma,2 under the supervision of a person called Uma Tarō, a deputy of Homma Rokurō Saemon-no-jō of Echi. I will probably be staying here for four or five days.
Your grief is understandable, but because I have been certain from the beginning that this would occur, I myself do not grieve. Rather, I regret that I have yet to be beheaded. Had I been decapitated on account of the Lotus Sutra in a past existence, I would not have been born as such a lowly person in this life. By undergoing repeated persecution, just as is noted in the sutra when it says, “again and again we will be banished,”3 I can erase the grave offenses of my past and for the first time attain Buddhahood. I therefore engage in these difficult practices of my own accord.


The fourteenth day of the ninth month
Reply to Toki
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Nichiren Daishonin wrote this letter on the fourteenth day of the ninth month of the eighth year of Bun’ei (1271) and addressed it to Toki Jōnin, immediately following the Tatsunokuchi Persecution.
When this letter was written, the Daishonin was staying at the residence of Homma Rokurō Saemon-no-jō in Echi, Sagami Province. The Daishonin had been sentenced to exile on Sado Island under the supervision of Hōjō Nobutoki, the constable of Sado. Nevertheless, on the twelfth day, an attempt p.195was made to behead him at Tatsunokuchi in the early hours of the thirteenth day. The attempt failed, however, and the Daishonin was placed under the custody of Homma Rokurō, Hōjō Nobutoki’s deputy. Although the Daishonin estimates in this letter that he would be kept at Echi for four or five days, he was to remain there until the tenth day of the following month.
For the first time in his writings, the Daishonin cites the passage from the Lotus Sutra that reads, “again and again we will be banished.” The implication here is that, through his previous banishment to Izu (1261–1263) and the upcoming exile to Sado, the Daishonin is reading and experiencing the words “again and again” with his entire being. Although at the end of this letter the Daishonin declares the certainty of his attaining enlightenment in the future, this statement and his conviction in the face of persecution apparent in this letter can be seen as an expression of the Daishonin’s state of life as the Buddha of the Latter Day of the Law.
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1. The lord of Musashi is Hōjō Nobutoki, the governor of Musashi Province, who held this post from 1267 to 1273. He was also the constable of Sado.
2. Homma is Homma Rokurō Saemon-no-jō Shigetsura, a retainer of Hōjō Nobutoki and also the deputy constable of Sado.
3. Lotus Sutra, chap. 13.

Letter to the Lay Priest Yadoya

I HAVE not received any letters from you since we were in touch last, which strikes me as very strange indeed.
Formerly, in the first year of the Shōka era [1257], the year with the cyclical sign hinoto-mi, on the twenty-third day of the eighth month, when the hour of the dog gives way to the hour of the boar [around 9:00 p.m.], there was a great earthquake. I, Nichiren, consulting various sutras as to why this happened, concluded that, because people put their faith in the teachings of the Nembutsu school or the Zen or other schools, the various benevolent deities who protect this nation of Japan have become angry and have brought about this disaster. If steps are not taken to remedy the situation, this nation of ours will be overthrown by a foreign nation.
I wrote a petition expressing these views and, in the second year of the Shōgen era [1260],1 cyclical sign kanoe-saru, on the sixteenth day of the seventh month, I sent it to you, requesting that it be forwarded to the late lay priest of Saimyō-ji.
Since then, nine years have passed. Now I hear reports that this year an official announcement from the great Mongol Empire has been sent to Japan. If the texts of the sutras2 are to be believed, this is an indication that our country will inevitably be attacked by the men of that nation.
I am convinced that, throughout the country of Japan, I, Nichiren, am the only person who can subdue these barbarians of the west,3 and I have written a treatise explaining my reasons. For the sake of the ruler, for the sake of the nation, for the sake of the gods, and for the sake of the Buddhas, I ask that you forward my views to the regent [Hōjō Tokimune] privately. I will explain the matter in detail at such time as I am granted an interview with you.
With my deep respect,

The twenty-first day of the eighth month in the fifth year of Bun’ei [1268]
To the lay priest Yadoya Saemon
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This letter was written on the twenty-first day of the eighth month in 1268, when Nichiren Daishonin was forty-seven years old and living in Kamakura. It was addressed to the lay priest Yadoya Saemon Mitsunori, an official of the Kamakura shogunate through whose offices in 1260 the Daishonin had submitted his treatise On Establishing the Correct Teaching for the Peace of the Land to Hōjō Tokiyori. Though retired at the time, Hōjō Tokiyori still held the reins of power in the government.
In On Establishing the Correct Teaching, the Daishonin had concluded that, if the people continue to reject the correct teaching (the Lotus Sutra) and believe in evil doctrines (in particular, that of Hōnen, the founder of the Pure Land school in Japan), then of the seven disasters predicted in the sutras, the two that had not yet occurred would definitely occur. These are invasion by foreign lands and revolt within one’s own domain.
Eight years after his submission of On Establishing the Correct Teaching, on the eighteenth day of the first intercalary month of 1268, a message from the Mongol Empire arrived in Kamakura demanding that Japan pay tribute to the empire and threatening invasion should the demand be rejected. Upon receiving word of this, the Daishonin wrote this letter in which he proclaims that, because he was able to foresee the impending invasion, he alone is the person capable through the power of the Lotus Sutra of subduing the invaders and saving the nation and its people. He indicates that he would like to meet with Yadoya Mitsunori in person to discuss the details of his assertions. Two months later, having confirmed the arrival of the Mongol missive but received no reply to his letter, the Daishonin wrote again to Yadoya, saying that he had sent eleven letters and that he had informed Hei no Saemon of the eleven addressees including Yadoya. The Daishonin urged him to arrange a public debate with the leading priests of Kamakura. It is said that Yadoya later took faith in the Daishonin’s teachings.
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1. The name of the era changed from Shōgen to Bunnō on the thirteenth day of the fourth month of 1260, but the Daishonin referred to the date of On Establishing the Correct Teaching for the Peace of the Land as the second year of Shōgen instead of the first year of Bunnō. Yet the description “cyclical sign kanoe-saru” makes clear that both the second year of Shōgen and the first year of Bunnō correspond to 1260.
2. The texts of the sutras refer to the passages from the Golden Light Sutra, the Great Collection Sutra, the Benevolent Kings Sutra, and the Medicine Master Sutra that Nichiren Daishonin cited in his treatise.
3. The “barbarians of the west” is the set phrase that the Chinese used to designate the peoples living to the west of China, and the Daishonin applied it to the Mongols.


Vaidehī[韋提希] (Skt; Pali Vedehī; Jpn Idaike)
vaipulya[方等] (Skt; Jpn hōdō)
Vairochana[毘盧遮那仏] (Skt; Jpn Birushana-butsu)
Vaishālī[毘舎離] (Skt; Pali Vesālī; Jpn Bishari)
Vaishravana[毘沙門天・多聞天] (Skt; Jpn Bishamon-ten or Tamon-ten)
Vajji[跋耆・跋祇] (Pali; Jpn Baggi)
vajra-bearing god[執金剛神] (Skt vajrapāni or vajradhara; Jpn shū-kongō-shin)
Vajrabodhi[金剛智] (Skt; Jpn Kongōchi)
Vajracchedikā Sutra[金剛般若波羅蜜経] (Skt; Jpn Kongō-hannya-haramitsu-kyō)
vajradhātu[金剛界] (Skt; Jpn kongō-kai)
Vajrasattva[金剛薩埵] (Skt; Jpn Kongōsatta)
Vajrashekhara Sutra[金剛頂経] (Skt; Jpn Kongōchō-kyō)
Vajrayāna[金剛乗] (Skt; Jpn Kongō-jō)
vana[林・園林] (Skt, Pali; Jpn rin or onrin)
Varanasi[波羅奈国] (Skt Vārānasī; Pali Bārānasī; Jpn Harana-koku)
varsha[安居] (Skt; Jpn ango)
Varshakāra[雨行大臣] (Skt; Jpn Ugyō-daijin)
vassa[安居] (Pali; Jpn ango)
Vasubandhu[世親・天親] (n.d.) (Skt; Jpn Seshin or Tenjin)
Vasumitra[世友] (n.d.) (Skt; Jpn Seu or Seyū)
Vatsa[跋蹉] (Skt; Jpn Bassa)
Vātsīputrīya school[犢子部] (Skt; Jpn Tokushi-bu)
Vedehī[韋提希] (Pali; Jpn Idaike)
Venuvana Monastery[竹林精舎] (Skt; Jpn Chikurin-shōja)
verse[偈] (Skt, Pali gāthā; Jpn ge)
verse section of the “Life Span” chapter[自我偈] (Jpn Jiga-ge)
Verses on the Middle Way[中頌・中論頌・中論] (Skt Madhyamaka-kārikā or Mādhyamika-kārikā; Jpn Chūju, Chūron-ju, or Chū-ron)
VersesPraising Rebirth in the Pure Land, The[往生礼讃偈] (Jpn Ōjō-raisan-ge)
Vesālī[毘舎離] (Pali; Jpn Bishari)
vetāda[毘陀羅] (Skt; Jpn bidara)
vetāla[毘陀羅] (Skt; Jpn bidara)
vibhāshā[毘婆沙] (Skt; Jpn bibasha)
Vidūdabha[波瑠璃王] (Pali; Jpn Haruri-ō)
vihāra[精舎] (Skt, Pali; Jpn shōja)
Vijnānānantya Realm[識無辺処] (Skt; Jpn Shikimuhen-jo)
Vijnānavāda school[唯識派] (Skt; Jpn Yuishiki-ha)
Vikramashilā Monastery[ヴィクラマシラー寺] (Skt; Jpn Bikuramashirā-ji)
Vimalakīrti[維摩詰] (Skt; Jpn Yuimakitsu)
Vimalakīrti Sutra[維摩経] (Skt Vimalakīrti-nirdesha; Chin Wei-mo-ching; Jpn Yuima-kyō)
Vimalamitra[無垢論師・無垢友] (n.d.) (Skt; Jpn Muku-ronji or Mukuyū)
vimoksha[解脱] (Skt; Jpn gedatsu)
vimukti[解脱] (Skt; Jpn gedatsu)
vinaya[律] (Skt, Pali; Jpn ritsu)
Vinaya school[律宗] (Skt; Jpn Risshū)
vinayas of the five schools[五部律] (Jpn gobu-ritsu)
Virtue Victorious[徳勝童子] (Jpn Tokushō-dōji)
Virūdhaka(Skt) (1) [波瑠璃王] (Pali Vidūdabha; Jpn Haruri-ō); (2) [増長天] (Jpn Zōjō-ten or Zōchō-ten)
Virūpāksha[広目天] (Skt; Jpn Kōmoku-ten)
vīrya[毘梨耶・精進] (Skt; Jpn biriya or shōjin)
Vishvakarman[毘首羯磨天] (Skt; Jpn Bishukatsuma-ten)
voice-hearer[声聞] (Skt shrāvaka; Jpn shōmon)
votary of the Lotus Sutra[法華経の行者] (Jpn Hokekyō-no-gyōja)
vow[誓願] (Skt pranidhāna; Jpn seigan)
Vriji[跋耆・跋祇] (Skt; Pali Vajji; Jpn Baggi)
vyākarana[授記・記別・和伽羅那] (Skt; Jpn juki, kibetsu, or wagarana)
Nichiren Daishonin’s Buddhism

Nichiren Daishonin’s Buddhism begins with the belief that all living beings have the potential to achieve enlightenment. That idea is the epitome of Mahayana Buddhism, one of the two principal divisions of Buddhism that arose in India after the passing of Shakyamuni Buddha. The followers of Mahayana Buddhism did not shut themselves off from society, as some other Buddhist groups did, but instead worked to spread Buddhism throughout the population and to assist others on the path to enlightenment. Mahayana is thus characterized by a spirit of compassion and altruism.
Mahayana Buddhism was in time introduced to China, where it in turn gave rise to various schools. One of the most important of these was founded by Chih-i (538–597), also referred to as the Great Teacher T’ien-t’ai, and is known as the T’ien-t’ai school. It teaches that the Lotus Sutra is the highest of all the Mahayana sutras, and that all things, both animate and inanimate, possess a dormant potential for enlightenment. This doctrine is summarized in the theory known as three thousand realms in a single moment of life. The doctrines of the school were further clarified by Miao-lo (711–782), the sixth patriarch of the school.
T’ien-t’ai Buddhism was introduced to Japan as Tendai Buddhism in the early ninth century by the Great Teacher Dengyō, a Japanese priest who had gained a profound understanding of its doctrines in China. Later, in the thirteenth century, when Nichiren Daishonin studied at Mount Hiei, the headquarters of the Tendai school in Japan, he was able to confirm his conviction that the Lotus Sutra constitutes the heart of all Buddhism. Soon after, he began to teach the substance of his realization. According to his teachings, the workings of the universe are all subject to a single principle, or Law. By understanding that Law, one can unlock the hidden potential in one’s life and achieve perfect harmony with one’s environment.
Nichiren Daishonin defined the universal Law as Nam-myoho-renge-kyo, a formula that represents the essence of the Lotus Sutra and is known as the daimoku. Furthermore, he gave it concrete form by inscribing it upon the mandala known as the Gohonzon so that people could manifest Buddha wisdom and attain enlightenment. In his treatise entitled The Object of Devotion for Observing the Mind, he declares that chanting Nam-myoho-renge-kyo with faith in the Gohonzon, the crystallization of the universal Law, reveals one’s Buddha nature.
All phenomena are subject to the strict principle of cause and effect. Consequently, the present state of one’s life is the summation of all the previous causes one has made. By chanting Nam-myoho-renge-kyo, one is creating the most fundamental cause, a cause that will offset negative effects from the past and lead to absolute happiness.
Enlightenment is not a mystical or transcendental state. Rather it is a condition in which one enjoys the highest wisdom, vitality, good fortune, confidence, and other positive qualities, and in which one can find fulfillment in one’s daily activities, and come to understand one’s purpose in being alive.
Appendix E
English Personal Names and Their Japanese Equivalents

English Names Japanese Names

Abiding Goodness Zenjū (善住天子)
Aspiration for the Law Gyōbō-bonji (楽法梵志)
At Will Nyoi (如意)
Auspicious Kichijō-ten (吉祥天)
Awesome Sound King Ionnō (威音王仏)
Boundless Practices Muhengyō (無辺行菩薩)
Bright White Sembyaku (鮮白比丘尼)
Buddha Eye Butsugen (仏眼)
Buddha Seed Busshu (仏種王)
Buddha Wisdom Butte (仏慧比丘)
Compassionate One Jishi (慈氏菩薩)
Constant Donations Jōse (常施菩薩)
Constellation King Flower Shukuōke (宿王華菩薩)
Craving-Filled Aizen-myō’ō (愛染明王)
Dharma Clouds Freedom King Hōunjizaiō (法雲自在王如来)
Dharma Treasury Hōzō (法蔵比丘)
Dharma Wisdom Hōe (法慧菩薩)
Diamond Banner Kongōdō (金剛幢菩薩)
Diamond Pounder Kongō-dōji (金剛童子)
Diamond Storehouse Kongōzō(金剛蔵菩薩)
Dragon Valor Ryūmō (竜猛)
Earth Repository Jizō (地蔵菩薩)
Eleven-faced Perceiver of the World’s Sounds Jūichimen-kannon (十一面観音)
Ever Wailing Jōtai (常啼菩薩)
Firmly Established Practices Anryūgyō (安立行菩薩)
First Emperor Shikōtei (始皇帝)
Fixed Light Jōkō (錠光仏)
Forest of Awakening Kakurin (覚林菩薩)
Forest of Merits Kudokurin (功徳林菩薩)
Freedom Jizai-ten (自在天)
Free from Poverty Muhin (無貧)
Freely Perceiving King Kanjizaiō (観自在王如来)
Golden Color Konjiki (金色王)
Golden Grains Konzoku (金粟王)
Good Treasures Zenzai-dōji (善財童子)
Good Virtue Zentoku (善徳仏)
Great Adornment Daishōgon (大荘厳仏/大荘厳菩薩)
Great Arrogant Brahman Daiman Baramon (大慢婆羅門)
Great Awesome Virtue Daiitoku-myō’ō (大威徳明王)
Great Commander Taigen-myō’ō (太元帥明王)
Great Freedom Daijizai-ten (大自在天)
Great Joy of Preaching Daigyōsetsu (大楽説菩薩)
Great Power Seishi (勢至菩薩)
Great Sun Dainichi (大日如来)
Great Sun Universally Shining Venerable One Dainichihenjōson (大日遍照尊)
Great Universal Wisdom Excellence Daitsūchishō (大通智勝仏)
Great Wisdom Daie(大慧菩薩)
Hearer of Many Teachings Tamon-ten (多聞天)
Honorable Star King Sonshō’ō (尊星王)
Immovable Fudō-myō’ō (不動明王)
Infinite Life Muryōju (無量寿仏)
Invincible Mushō-dōji (無勝童子)
Joy Increasing Kangizōyaku (歓喜増益如来)
Learned Youth Judō (儒童菩薩)
Lion Sound King Shishionnō (師子音王仏)
Many Treasures Tahō (多宝仏)
Medicine King Yakuō (薬王菩薩)
Medicine Master Yakushi (薬師如来)
Medicine Superior Yakujō (薬上菩薩)
Moon of Deliverance Gedatsugatsu (解脱月菩薩)
Moon Storehouse Gatsuzō (月蔵菩薩)
Mother of Demon Children Kishimojin (鬼子母神)
Mountain King Sannō (山王)
Never Disparaging Fukyō (不軽菩薩)
No Need to Hunt Muryō (無猟)
One-Character Gold-Wheel Ichiji-kinrin (一字金輪)
Painfully Acquired Kutoku (苦得外道)
Perceiver of the World’s Sounds Kanzeon (観世音菩薩)
Possessor of Virtue Utoku (有徳王)
Pure Eye Jōgen (浄眼)
Pure Practices Jōgyō (浄行菩薩)
Pure Storehouse Jōzō (浄蔵)
Pure Virtue Jōtoku (浄徳夫人)
Queen Mother of the West Seiōbo (西王母)
Realization of Virtue Kakutoku (覚徳比丘)
Root of Joy Kikon (喜根比丘)
Same Birth Dōshō-ten (同生天)
Same Name Dōmyō-ten (同名天)
Shore of Suffering Kugan (苦岸比丘)
Snow Mountains Sessen-dōji (雪山童子)
Space Treasury Kokūzō (虚空蔵菩薩)
Spotless Understanding Mukushō (無垢証如来)
Spotted Feet Hanzoku (班足王)
Sun Goddess Tenshō Daijin (天照太神)
Sun Moon Bright Nichigatsu Tōmyō (日月燈明仏)
Sun Seed Nisshu (日種)
Superior Intent Shōi (勝意比丘)
Superior Practices Jōgyō (上行菩薩)
Superlative Truth Appearing Shōgishō (勝義生菩薩)
Thinking of Buddha Shibutsu (思仏)
Thus Come One Forest Nyorairin (如来林菩薩)
Treasure Sea Hōkai (宝海梵志)
Treasure Storehouse Hōzō (宝蔵)
Uncontentious Mind Mujōnen (無諍念王)
Universal Brightness Fumyō (普明王)
Universal Practice Fuji (普事比丘)
Universal Worthy Fugen (普賢菩薩)
Upholder of the Nation Jikoku-ten (持国天)
Virtue Victorious Tokushō-dōji (徳勝童子)
Wisdom Accumulated Chishaku (智積菩薩)
Woman Who Gave a Piece of Gold Konju-nyo (金珠女)
Wonderful Adornment Myōshōgon (妙荘厳王)
Wonderful Sound Myō’on (妙音菩薩)
Yellow Emperor Kō Tei (黄帝)

Golden Verses of Pythagoras 22



And Mount Sinai was altogether in smoke because the Lord descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.

And the Lord came down upon Mount Sinai, on the top of the mount: and the Lord called Moses up to the top of the mount: and Moses went up.

And the Lord called unto Moses out of the mountain, saying, Come unto me, for I would give thee the Law for thy people, which shall be a covenant for the Children of Light.

And Moses went up unto God. And God spake all these words, saying,

I am the Law, thy God, which hath brought thee out from the depths of the bondage of darkness.

Thou shalt have no other Laws before me.

Thou shalt not make unto thee any image of the Law in heaven above or in the earth beneath. I am the invisible Law, without beginning and without end.

Thou shalt not make unto thee false laws, for I am the Law, and the whole Law of all laws. If thou forsake me, thou shalt be visited by disasters for generation upon generation.

If thou keepest my commandments, thou shalt enter the Inftnite Garden where stands the Tree of Life in the midst of the Eternal Sea.

Thou shalt not violate the Law. The Law is thy God, who shall not hold thee guiltless.

Honor thy Earthly Mother, that thy days may be long upon the land, and honor thy Heavenly Father, that eternal life be thine in the heavens, for the earth and the heavens are given unto thee by the Law, which is thy God.

Thou shalt greet thy Earthly Mother on the morning of the Sabbath.

Thou shalt greet the Angel of Earth on the second morning.

Thou shalt greet the Angel of Life on the third morning.

Thou shalt greet the Angel of Joy on the fourth morning.

Thou shalt greet the Angel of Sun on the fifth morning.

Thou shalt greet the Angel of Water on the sixth morning,

Thou shalt greet the Angel of Air on the seventh morning-

All these Angels of the Earthly Mother shalt thou greet, and consecrate thyself to them, that thou mayest enter the Infinite Garden where stands the Tree of Life.

Thou shalt worship thy Heavenly Father on the evening of the Sabbath.

Thou shalt commune with the Angel of Eternal Life on the second evening.

T’hou shalt commune with the Angel of Work on the third evening.

Thou shalt commune with the Angel of Peace on the fourth evening.

Thou shalt commune with the Angel of Power on the fifth evening,

Thou shalt commune with the Angel of Love on the sixth evening.

Thou shalt commune with the Angel of Wisdom on the seventh evening.

All these Angels of the Heavenly Father shalt thou commune with, that thy soul may bathe in the Fountain of Light, and enter into the Sea of Eternity.

The seventh day is the Sabbath: thou shalt remember it, keep it holy. The Sabbath is the day of the Light of the Law, thy God. In it thou shalt not do any work, but search the Light, the Kingdom of thy God, and all things shall be given unto thee.

For know ye that during six days thou shalt work with the Angels, but the seventh day shalt thou dwell in the Light of thy Lord, who is the holy Law.

Thou shalt not take the life from any living thing. Life comes only from God, who giveth it and taketh it away.

Thou shalt not debase Love. It is the sacred gift of thy Heavenly Father.

Thou Shalt not trade thy Soul, the priceless gift of the loving God, for the riches of the world, which are as seeds sown on stony ground, having no root in themselves, and so enduring but for a little while.

Thou shalt not be a false witness of the Law, to use it against thy brother: Only God knoweth the beginning and the ending of all things, for his eye is single, and he is the holy Law.

Thou shalt not covet thy neighbor’s possessions. The Law giveth unto thee much greater gifts, even the earth and the heavens, if thou keep the Commandments of the Lord thy God.

And Moses heard the voice of the Lord, and sealed within him the covenant that was between the Lord and the Children of Light.

And Moses turned, and went down from the mount, and the two tablets of the Law were in his hand.

And the tablets were the work of God, and the writing was the writing of God, graven upon the tablets.

And the people knew not what became of Moses, and they gathered themselves together and brake off their golden earrings and made a molten calf. And they worshipped unto the idol, and offered to it burnt offerings.

And they ate and drank and danced before the golden calf, which they had made, and they abandoned themselves to corruption and evil before the Lord.

And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing, and the wickedness of the people: and Moses’ anger waxed hot, and he cast the tablets out of his hands, and brake them beneath the mount.

And it came to pass on the morrow, that Moses said unto the people, Ye have sinned a great sin, ye have denied thy Creator. I will go up unto the Lord and plead atonement for thy sin.

And Moses returned unto the Lord, and said, Lord, thou hast seen the desecration of thy Holy Law. For thy children lost faith, and worshipped the darkness, and made for themselves a golden calf. Lord, forgive them, for they are blind to the light.

And the Lord said unto Moses, Behold, at the beginning of time was a covenant made between God and man, and the holy flame of the Creator did enter unto him. And he was made the son of

God, and it was given him to guard his inheritance of the firstborn, and to make fruitful the land of his Father and keep it holy. And he who casteth out the Creator from him doth spit upon his birthright, and no more grievous sin doth exist in the eyes of God.

And the Lord spoke, saying, Only the Children of Light can keep the Commandments of the Law. Hear me, for I say thus: the tablets which thou didst break, these shall nevermore be written in the words of men. As thou didst return them to the earth and fire, so shall they live, invisible, in the hearts of those who are able to follow their Law. To thy people of little faith, who did sin against the Creator, even whilst thou stood on holy ground before thy God, -I will give another Law. It shall be a stem law, yea, it shall bind them, for they know not yet the Kingdom of Light.

And Moses hid the invisible Law within his breast, and kept it for a sign to the Children of Light. And God gave unto Moses the written law for the people, and he went down unto them, and spake unto them with a heavy heart.

And Moses said unto the people, these are the laws which thy God hath given thee.

Thou shalt have no other gods before me.
Thou shalt not make unto thee any graven image.
Thou shalt not take the name of the Lord thy God in vain.
Remember the Sabbath day, to keep it holy.
Honor thy father and thy mother.
Thou shalt not kill.
Thou shalt not commit adultery.
Thou shalt not steal.
Thou shalt not bear false witness against thy neighbor.
Thou shalt not covet thy neighbor’s house, nor thy neighbor’s wife, nor anything that is thy neighbor’s.

And there was a day of mourning and atonement for the great sin against the Creator, which did not end. And the broken tablets of the Invisible Law lived hidden in the breast of Moses, until it came to pass that the Children of Light appeared in the desert, and the angels walked the earth.
The Nazarenes of Mount Carmel
Copyright © 1999-2006. All rights reserved.
The Essene Numerology Chart | Ministerial Training Course






The Essene Nazorean Church of Mount Carmel
~ School of the Prophets ~
The Esoteric Spiritual Seminary of the B’nai-Amen Temple

The Purpose of this seven leveled study course is to familiarize the aspirant with the seven distinct spiritual tributaries which flow into the stream of the Essene Nazorean Church of Mount Carmel. These are the ancient spiritual paths which have proven their enduring value as a means of growing closer to God.
The secondary purpose of this seven fold course is to introduce the aspirant to the ancient principles that underlie Nazorean traditions and initiation. Completion of this course will assure an adequate understanding of the Nazarene Way and will bequeath a solid introductory foundation into the seven major World religions and philosophies.

Completion of all 7 lessons and the Final Examination qualifies for legal ordination as Priest or Priestess into the Essene Nazorean Church of Mount Carmel and grants the prerequisite to perform Essene Nazorean initiatory rites including marriage, funerals and baptisms.

In addition, upon successful completion of the course you will receive a beautiful Ordination Certificate to hang in your personal sanctuary.

We offer the School of the Prophets course to those who feel called to the ministry. The total fee required for the School of the Prophets Course for Ordination is $247.00. Upon completion you will receive a beautiful Ordination Certificate to hang in your sanctuary.

To submit your fee for the School of the Prophets Course, please click on the Buy Now button below.
This is a Legal Ordination which grants you:
The Rights and Privileges of other Ordained Ministers.

The Authority to perform Marriages, Baptisms, Namings and Funerals.
Courses and Lessons

The courses and lessons are outlined below. Upon successful completion and review of each exam, the following lesson’s URL will be sent. Aspirants are also required to familiarize themselves with the customs and traditions of the Essene Nazorean Church of Mount Carmel, its teachings and guidelines. Aspirants are also required to follow strict adherence to an ethical and companionate lifestyle.

The courses and lessons are as follows:

Lesson One The Essenes & Historical Records
Lesson Two The Essenes & the Dead Sea Scrolls
Lesson Three The Essenes & the Nazaoreans
Lesson Four The Essenes & the Pythagoreans
Lesson Five The Essenes & the Coptics & Gnostics
Lesson Six Sacred Texts and Sacred Traditions
Lesson Seven The Essenes & the Carmelites & Benedictines
Summary Summary & Agreements for Ordination
Overview of Lesson One – The Essenes

The first lesson in the School of the Prophets has four parts. Each part deals with the following information and an exam: 1) All historical writings that mention the Essenes; 2) Two types of Essenes according to historians – 3) Nazarean Essenes according to Cayce; 4) Essene Monastic Orders.

Each of the four parts of the lessons have an exam and are included with each lesson. There are no books to purchase or supplies needed. All the texts, illustrations and materials you will need are included in the lessons. You study at your own pace and all exams are open book.

Upon completion of each lesson, you will have the option of continuing on to the next, should you desire to do so.

It is our sincere hope that you find these lessons insightful and that they provide a spiritual path for those who desire to walk in the Way of the Nazarene.

School of the Prophets Student Application

Please send a paragraph stating why you would like to be considered for ordination into the Essene Nazarean Church of Mount Carmel.

Send it to

Copyright © 1999-2006
All rights reserved

Lesson Six Sacred Texts and Sacred Traditions

Visit the Hermetic Book Store
The Emerald Tablet
The Divine Pymander (Everard Translation)

Hermes Trismegistus: His First Book
The Second Book Called Poemander

A Treatise on Initiations: or Asclepios

Part I
Part II
Part III
Part IV
Part V
Part VI
Part VII
Part IX
Part X
Part XI
Part XII
Part XIV
Part XV

Part VII

“Let us begin to speak of Mind and of other similar things. In the beginning were God and Hylè–it is thus that the Greeks term the first matter or substance of the universe. The Spirit was with the universe, but not in the same manner as with God. The things which constitute the universe are not God, therefore before their birth they were not in existence, but they were already contained in that from which they were produced. For besides and without created things is not only that which is not yet born, but that also which has no generative fecundity, and which can bring forth nothing. Everything which has the power of generating contains in germ all that can be born of it, for it is easy to that which is brought forth to bear that which shall bring forth. But the eternal God cannot and never could be born; He is, He has been, He will be always. The nature of God is to be His own Principle. But matter, or the nature of the world, and mind, although appearing to be brought forth from the beginning, possess the power of birth and of procreation–fecundative energy. For the beginning is in the quality of Nature, who possesses in herself the potentiality of conception and of production. She is then, without any foreign intervention, the principle of creation. It is otherwise with that which possesses only the power of conception by means of mixing with a second nature. The matrix of the universe and of all that it contains appears not to have been itself born, holding however, within it, potentially, all Nature. I call that the matrix which contains all things, for they could not have been without a vehicle to contain them. Everything which exists must exist in some place (or vehicle), neither qualities nor quantities, nor positions, nor effects could be distinguished in things having no place and being nowhere. Thus the world, although not having been born, has in it the principle of all birth; since it affords all things a fitting matrix for conception. It is, then, the sum-total of qualities and of matter susceptible of creation, although not yet created.

“Matter, being fecund in all attributes, is able also to engender evil. I put aside, therefore, O Asclepios and Ammon, the question asked by many:–‘Could not God hinder evil in the nature of things ?’ There is absolutely nothing to say to them; but for you I will pursue the discourse begun, and I will give the explanation. They affirm that God ought to have preserved the world from evil; now, evil is in the world as an integral part of it. The sovereign God indeed provided against it inasmuch as was reasonable and possible, when He bestowed upon humanity sentiment, knowledge, and intelligence. By these faculties solely, which place us above other animals, we may escape the snares of evil and vice. The man who is wise and protected by divine intelligence, knows how to preserve himself from such immediately he beholds them, and before he has been entrapped thereby. The foundation of knowledge is supreme goodness. Spirit governs and gives life to all that is in the world; it is an instrument employed by the will of the sovereign God. Thus we ought to comprehend, by intelligence alone, the supreme Intelligible called God. By Him is directed that secondary sensible God (the universe), who contains all spaces, all substances, the matter of all that engenders and produces,–in a word, all that is.

“As for the spirit (or Mind), it moves and governs all individual beings in the world according to the nature which God has assigned to them. Matter–Hylè, or the Kosmos–is the receptacle, the motion, the replication of everything which God directs, dispensing to each of them that which is necessary to it, and filling them with spirit according to their qualities.

“The form of the universe is that of a hollow sphere having in itself the cause of its quality or of its figure, wholly invisible; if, choosing any given point of its surface, one should seek to behold its depths, one would be unable to see anything. It appears visible only by means of those special forms whose images appear graven upon it, it shows itself only in effigy; but in reality it is always invisible in itself. Therefore, the center, the depths of this sphere–if indeed one may call it a place–is in Greek named Hades, the invisible, from eidein, to see, because the center of a sphere cannot be seen from without. Moreover, the types or formative appearances were called Ideas, because they are the forms of the Invisible. This interior of the sphere which the Greeks call Hades, because it is invisible, the Latins name Hell (Inferno), on account of its profound position. These are the primordial principles, the first sources, of all things. Everything is in them, or by them, or comes forth from them.”
“These principles are, then, O Trismegistus, the universal substance of all individual appearances ?”
“The world nourishes bodies, the spirit nourishes souls. Thought, the heavenly gift which is the happy privilege of humanity, nourishes intelligence, but few men only have an intelligence capable of receiving such a benefit. Thought is a light which illuminates the intelligence, as the sun illuminates the world. And even more, for the light of the sun may be intercepted by the moon, or by the earth when night comes; but when thought has once penetrated into the human soul, it mingles intimately with her nature, and the intelligence can never again be obscured by any cloud. Therefore, with reason, it has been said that the souls of the Gods are intelligences. As for me, I say not this of all of them, but of the great supernal Gods.”
The Divine Pymander

(The Shepherd of Men)

Dr. Everard Translation

1. I, O MY SON, write this First Book, both for Humanity’s sake, and for Piety towards God.
2. For there can be no Religion more true or just, than to know the things that are; and to
acknowledge thanks for all things, to Him that made them, which thing I shall not cease continually to do.
3. What then should a man do O Father, to lead his life well; seeing there is nothing here true ?
4. Be Pious and Religious, O my Son; for he that doth so, is the best and highest Philosopher, and without Philosophy it is impossible ever to attain to the height and exactness of Piety and Religion.
5. But he that shall learn and study the things that are, and how they are ordered and governed, and by whom, and for what cause, or to what end, will acknowledge thanks to the Workman, as to a good Father, an excellent Nurse, and a faithful Steward, and he that gives thanks shall be Pious or Religious, and he that is Religious shall know both where the truth is , and what it is, and learning that he will be yet more and more Religious.
6. For never, 0 my Son, shall, or can that soul, which, while it is in the body, lightens and lifts itself to know and comprehend that which is good and true, slide back to the contrary. For it is infinitely enamored thereof and forgetteth all evils; and when it hath learned and known its Father and Progenitor, it can no more apostatize or depart from that goal.
7. And let this, O Son, be the end of Religion and Piety; whereunto thou art once arrived, thou shalt both live well and die blessedly, whilst thy soul is not ignorant whither it must return, and fly back again.
8. For this only, O Son, is the way to Truth, which our Progenitors traveled in; and by which making their journey, they at length attained to the good. It is a venerable way and plain, but hard and difficult for the soul to go in that is in the body.
9. For first must it war against its own self, and after much strife and dissension, it must be overcome of one part; for the contention is of one against two, whilst it flies away, and they strive to hold and detain it.
10. But the victory of both is not like, for the one hasteth to that which is Good, but the other is a neighbor to the things that are Evil; and that which is Good desireth to be set at liberty, but the things that are Evil love Bondage and Slavery.
11. And if the two parts be overcome, they become quiet, and are content to accept of it as their Ruler; but if the one be overcome of the two, it is by them led and carried to be punished by its being and continuance here.
12. This is, O Son, the Guide in the way that leads thither; for thou must first forsake the Body before thy end, and get the victory in this contention and strifeful life, and when thou hast overcome, return.
13. But now, O my Son, I will by Heads run through the things that are. Understand thou what I say, and remember what thou hearest.
14. All things that are are moved, only that which is not is immovable.
15. Every body is changeable.
16. Not every body is dissolvable.
17. Some bodies are dissolvable.
18. Every living being is not mortal.
19. Nor every living thing is immortal.
20. That which may be dissolved is also corruptible.
21. That which abides always is unchangeable.
22. That which is unchangeable is eternal.
23. That which is always made is always corrupted.
24. That which is made but once is never corrupted, neither becomes any other thing.
25. Firstly, God; secondly, the World; thirdly, Man.
26. The World for Man; Man for God.
27. Of the soul; that part which is sensible is mortal, but that part which is reasonable is immortal.
28. Every Essence is immortal.
29. Every Essence is unchangeable.
30. Everything that is, is double.
31. None of the things that are stand still.
32. Not all things are moved by a soul, but everything that is, is moved by a soul.
33. Everything that suffers is sensible; everything that is sensible, suffereth.
34. Everything that is sad, rejoiceth also; and is a mortal living creature.
35. Not everything that joyeth is also sad, but is an eternal living thing.
36. Not every body is sick; every body that is sick is dissolvable.
37. The Mind in God.
38. Reasoning (or disputing or discoursing) in Man.
39. Reason in the Mind.
40. The Mind is void of suffering.
41. No thing in a body true.
42. All that is incorporeal, is void of Lying.
43. Everything that is made is corruptible.
44. Nothing good upon Earth; nothing evil in heaven.
45. God is good; man is evil.
46. Good is voluntary, or of its own accord.
47. Evil is involuntary, or against its will.
48. The gods choose good things, as good things.
49. Time is a Divine thing.
50. Law is humane.
51. Malice is the nourishment of the World.
52. Time is the corruption of man.
53. Whatsoever is in Heaven is unalterable.
54. All upon Earth is alterable.
55. Nothing in Heaven is servanted; nothing upon Earth free.
56. Nothing unknown in Heaven; nothing known upon Earth.
57. The things upon Earth communicate not with those in Heaven.
58. All things in heaven are unblamable; all things upon Earth are subject to reprehension.
59. That which is immortal is not mortal; that which is mortal is not immortal.
60. That which is sown is not always begotten; but that which is begotten is always sown.
61. Of a dissolvable Body, there are two times: one for sowing to generation, one from generation to death.
62. Of an everlasting Body, the time is only from the Generation.
63. Dissolvable Bodies are increased and diminished.
64. Dissolvable matter is altered into contraries; to wit, Corruption and Generation, but Eternal matter into itself, and its like.
65. The Generation of Man is Corruption; the Corruption of Man is the beginning of Generation.
66. That which offsprings or begetteth another, is itself an offspring or begotten by another.
67. Of things that are, some are in Bodies, some in their Ideas.
68. Whatsoever things belong to operation or working, are in a body.
69. That which is immortal, partakes not of that which is mortal.
70. That which is mortal cometh not into a Body immortal; but that which is immortal cometh into that which is mortal.
71. Operation or Workings are not carried upwards, but descend downwards.
72. Things upon Earth, do nothing [to] advantage those in Heaven; but all things in Heaven do profit and advantage all things upon Earth.
73. Heaven is capable, and a fit receptacle of everlasting Bodies; the Earth of corruptible Bodies.
74. The Earth is brutish; the heaven is reasonable or rational.
75. Those things that are in Heaven are subjected or placed under it, but the things on Earth are placed upon it.
76. Heaven is the first element.
77. Providence is Divine order.
78. Necessity is the Minister or Servant of Providence.
79. Fortune is the carriage or effect of that which is without order: the Idol of operation, a lying Fantasy or opinion.
80. What is God? The immutable or unalterable Good.
81. What is Man? An unchangeable evil.
82. If thou perfectly remember these Heads, thou can’t not forget those things which in more words I have largely expounded unto thee; for these are the contents or Abridgement of them.
83. Avoid all conversation with the multitude or common people; for I would not have thee subject to Envy, much less to be ridiculous unto the many.
84. For the like always takes to itself that which is like, but the unlike never agrees with the unlike. Such discourses as these have very few Auditors, and peradventure very few will have, but they have something peculiar unto themselves.
85. They do rather sharpen and whet evil men to their maliciousness; therefore it behoveth to avoid the multitude, and take heed of them as not understanding the virtue and power of the things that are said.
86. How dost thou mean, O Father?
87. This, O Son: the whole nature and Composition of those living things called Men, is very prone to Maliciousness, and is very familiar, as it were nourished with it, and therefore is delighted with it; now this wight, if it shall come to learn or know that the world was once made, and all things are done according to Providence and Necessity, Destiny or Fate, bearing rule over all, will not be much worse that himself, despising the whole, because it was made? And if he may lay the cause of Evil upon Fate or Destiny, he will never abstain from any evil work.
88. Wherefore we must look warily to such kind of people, that being in ignorance they may be less evil for fear of that which is hidden and kept secret.
The End of the First Book


(The Vision of Hermes)

1. My thoughts being once seriously busied about the things that are, and my Understanding lifted up, all my bodily Senses being exceedingly holden back, as it is with them that are heavy of sleep, by reason either of fullness of meat, or of bodily labor; Methought I saw one of an exceeding great stature, and of an infinite greatness, call me by my name, and say unto me, What wouldst thou hear and see? Or what wouldst thou understand to learn and know?
2. Then said I, Who art Thou? I am, quoth he, Poemander, the mind of the great Lord, the most mighty and absolute Emperor: I know what thou wouldst have, and I am always present with thee.
3. Then I said, I would learn the things that are, and understand the nature of them, and know God. How? Said he. I answered that I would gladly hear. Then said he, have me again in my mind, and whatsoever thou wouldst learn, I will teach thee.
4. When he had thus said, he was changed in his Idea or Form, and straightway, in the twinkling of an eye, all things were opened unto me. And I saw an infinite sight, all things were become light, both sweet sand exceeding pleasant; and I was wonderfully delighted in the beholding it.
5. But after a little while, there was a darkness made in part, coming down obliquely, fearful and hideous, which seemed unto me to be changed into a certain moist nature, unspeakably troubled, which yielded a smoke as from fire; and from whence proceeded a voice unutterable, and very mournful, but inarticulate, inasmuch as it seemed to have come from the Light.
6. Then from that light, a certain holy Word joined itself unto Nature, and outflew the pure and unmixed Fire from the moist nature upwards on high; it was exceeding Light, and sharp, and operative withal. And the Air, which was also light, followed the Spirit and mounted up to Fire (from the Earth and the Water), inasmuch that it seemed to hang and depend upon it.
7. And the Earth and the Water stayed by themselves so mingled together, that the Earth could not be seen for the Water, but they were moved because of the Spiritual word that was carried upon them.
8. Then said Poemander unto me, Dost thou understand this vision, and what it meaneth? I shall know, said I. Then said he, I am that Light, the Mind, thy God, who am before that moist nature that appeared out of darkness; and that bright and lightful Word from the mind is the Son of God.
9. How is that, quoth I? Thus, replied he, understand it: That which in thee seeth and heareth, the Word of the Lord, and the Mind of the Father, God, differ not one from the other; and the union of these is Life.
Trismegistus–I thank thee. Pimander–But first conceive well the Light in thy mind, and know it.
10. When he had said thus, for a long time we looked steadfastly one upon the other, inasmuch that I trembled at his Idea or Form.
11. Bur when he nodded to me, I beheld in my mind the Light that is in innumerable, and the truly indefinite ornament or world; and that the Fire is comprehended or contained in, or by a great moist Power, and constrained to keep its station.
12. These things I understood, seeing the word, or Pimander; and when I was mightily amazed, he said again unto me, Hast thou seen in thy mind that Archetypal Form which was before the interminated and infinite Beginning? Thus Pimander to me. But whence, quoth I, or whereof are the Elements of Nature made? Pimander.–Of the Will and counsel of God; which taking the Word, and beholding the beautiful World (in the Archetype thereof) imitated it, and so made this World, by the principles and vital seeds or Soul-like productions of itself.
13. For the Mind being God, Male and Female, Life and Light, brought forth by his Word another Mind or Workman; which being God of the Fire, and the Spirit, fashioned and formed seven other Governors, which in their circles contain the Sensible World, whose Government or disposition is called Fate or Destiny.
14. Straightway leaped out, or exalted itself from the downward Elements of God, The Word of God, into the clean and pure Workmanship of Nature, and was united to the Workman, Mind, for it was Consubstantial; and so the downward born elements of Nature were left without Reason, that they might be the only Matter.
15. But the Workman, Mind, together with the Word, containing the circles, and whirling them about, turned round as a wheel, his own Workmanships; and suffered them to be turned from an indefinite beginning to an indeterminate end, for they always began where they end.
16. And the Circulation or running round of these, as the mind willeth, out of the lower or downward-born Elements, brought forth unreasonable or brutish Creatures, for they had no reason, the Air flying things, and the Water such as swim.
17. And the Earth and the Water were separated, either from the other, as the Mind would; and the Earth brought forth from herself, such living creatures as she had, four-footed and creeping beasts, wild and tame.
18. Bur the Father of all things, the Mind being Life and Light, brought forth Man like unto himself, whom he loved as his proper Birth; for he was all beauteous, having the image of his Father.
19. For indeed God was exceedingly enamored of his own form or shape, and delivered unto it all his own Workmanships. Bur he, seeing and understanding the Creation of the Workman in the whole, would needs also himself fall to work, and so was separated from the Father, being in the sphere of Generation or Operation.
20. Having all Power, he considered the Operations or Workmanships of the Seven [Governors]; but they loved him, and every one made him partaker of his own order.
21. And he learning diligently, and understanding their Essence, and partaking [of] their Nature, resolved to pierce and break through the Circumference of the Circles, and to understand the power of him that sits upon the Fire.
22. And having already all power of mortal things, of the Living, and of the unreasonable creatures of the World, stooped down and peeped through the Harmony, and breaking though the strength of the Circles, so showed and made manifest the downward-born Nature, the fair and beautiful Shape or Form of God.
23. Which, when he saw, having in itself the unsatiable Beauty, and all the operations of the Seven Governors, and the Form or Shape of God, he smiled for love, as if he had seen the shape or likeness in the Water, or the shadow upon the Earth, of the fairest Human from.
24. And seeing in the Water a Shape, a Shape like unto himself, in himself he loved it, and would cohabit with it, and immediately upon the resolution ensued the operation, and brought forth the unreasonable Image or Shape.
25. Nature presently laying hold of what it so much loved, did wholly wrap herself about it, and they were mingled, for they loved one another.
26. And from this cause Man above all things that love upon earth is double: Mortal, because of his body, and Immortal, because of the substantial Man. For being immortal, and having power of all things, he yet suffers mortal things, and such as are subject to Fate or Destiny.
27. And therefore being above all Harmony, he is made and become a servant to Harmony. And being Hermaphrodite, or Male and Female, and watchful, he is governed by and subjected to a Father, that is both Male and Female, and watchful.
28. After these things, I said, thou art my mind, and I am in love with Reason.
29. Then said Pimander, this is the Mystery that to this day is hidden and kept secret; for Nature being mingled with man, brought forth a Wonder most Wonderful; for he having the nature of the Harmony of the Seven [Governors], from him whom I told thee, the Fire and the Spirit, Nature continued not, but forthwith brought forth seven Men, all Males and Females, and sublime, or on high, according to the natures of the seven Governors.
30. And after these things, O Pimander, quoth I, I am now come into a great desire and longing to hear; do not digress or run out.
31. But he said, Keep silence, for I have not yet finished the first speech.
32. Trismegistus. Behold, I am silent.
33. Pimander. The Generation therefore of these Seven [Men] was after this manner:–the Air being Feminine and the Water desirous of Copulation, took from the Fire its ripeness, and from the æther Spirit, and so Nature produced Bodies after the species and shape of men.
34. And man was made of Life and Light, into Soul and Mind; of Life the Soul, of Light the Mind.
35. And so all the members of the Sensible World, continued unto the period of the end, bearing rule and generating.
36. Hear now the rest of that speech thou so much desireth to hear.
37. When that period was fulfilled, the bond of all things was loosed and untied by the will of God; for all living Creatures being Hermaphroditic, or Male and Female, were loosed and untied together with man; and so the Males were apart by themselves and the Females likewise.
38. And straightway God said to the Holy Word, Increase in increasing and multiplying in multitude all you my Creatures and Workmanships. And let him that is endued with mind, know himself to be immortal; and that the cause of death is the love of the body, and let him learn all things that are.
39. When he had thus said, Providence by Fate of Harmony, made the mixtures and established the Generations, and all things were multiplied according to their kind. And he that knew himself, came at length to the Superstantial of every way substantial good.
40. But he that through the error of Love loved the Body, abideth wandering in the darkness, sensible, suffering the things of death.
41. Trismegistus. But why do they that are ignorant, sin so much, that they should therefore be deprived of immortality?
42. Pimander. Thou seeemest not to have understood what thou hast heard.
43. Trismegistus. Peradventure I seem so to thee; but I both understand and remember them.
44. Pimander. I am glad for thy sake if thou understoodest them.
45. Trismegistus. Tell me why are they worthy of death, that are of death?
46. Pimander. Because there goeth a sad and dismal darkness before its body; of which darkness is the moist nature, of which moist nature the Body consisteth in the sensible world, from which death is derived. Hast thou understood this aright?
47. Trismegistus. But why, or how doth he that understands himself, go or pass into God?
48. Pimander. That which the Word of God said, say I: Because the Father of all things consists of Life and Light, whereof man is made.
49. Trismegistus. Thou sayest very well.
50. Pimander. God and the Father is Light and Life, of which man is made. If therefore thou learn and believe thyself to be of the Life and Light, thou shalt again pass into Life.
51. Trismegistus. But yet tell me more, O my Mind, how I shall go into Life.
52. Pimander. God sayeth, Let man, endued with a mind, mark, consider, and know himself well.
53. Trismegistus. Have not all men a mind?
54. Pimander. Take heed what thou sayest, for I the mind come into men that are holy and good, pure and merciful, and that live piously and religiously; and my presence is a help to them. And forthwith they know all things and lovingly they supplicate and propitiate the Father; and blessing him, they give thanks, and sing hymns unto him, being ordered and directed by filial Affection and natural Love. And before they give up their bodies to the death of them, they hate their senses, knowing their Works and Operations.
55. Remember I that am the Mind itself, will not suffer the operations or Works, which happen or belong to the body, to be finished and brought to perfection in them; but being the Porter and Doorkeeper, I will shut up the entrances of Evil, and cut off the thoughtful desires of filthy works.
56. But to the foolish, and evil, and wicked, and envious, and covetous, and murderous, and profane, I am far off, giving place to the revenging Demon, which applying unto him the sharpness of fire, tormenteth such a man sensible, and armeth him the more to all wickedness, that he may obtain the greater punishment.
57. And such an one never ceaseth, having unfulfilled desires, and unsatisfiable concupiscences, and always fighting in darkness; for the Demon always afflicts and tormenteth him continually, and increaseth the fire upon him more and more.
58. Trismegistus. Thou hast, O Mind, most excellently taught me all things, as I desired; but tell me, moreover, after the return is made, what then?
59. Pimander. First of all, in the resolution of the material body, the Body itself is given up to alteration, and the form which it had becometh invisible; and the idle manners are permitted, and left to the Demon, and the senses of the Body return into their Fountains, being parts, and again made up into Operations.
60. And Anger, and Concupiscence, go into the brutish or unreasonable nature; and the rest striveth upward by harmony.
61. And to the first Zone [the Moon] it giveth the power it had of increasing and diminishing.
62. To the second [Mercury], the machinations or plotting of evils, and one effectual deceit or craft.
63. To the third [Venus], the idle deceit of Concupiscence (sensual desire, lust).
64. To the fourth [the Sun], the desire of Rule, and unsatiable Ambition.
65. To the fifth [Mars], profane Boldness, and the headlong rashness of confidence.
66. To the sixth [Jupiter], Evil and ineffectual occasions of Riches.
67. To the seventh Zone [Saturn], subtle Falsehood, always lying in wait.
68. And then being made naked of all the Operations of Harmony, it cometh to the Eighth Nature [or Sphere–the Starry World], having its proper power, and singeth praises to the Father with the things that are, and all they that are present rejoice, and congratulate the coming of it; and being made like to them with whom it converseth, it heareth also the Powers that are above the Eighth Nature, singing Praise to God in a certain voice that is pecul;iar to them.
69. And then in order they return unto the Father, and themselves deliver themselves to the Powers, and becoming Powers they are in God.
70. This is the Good, and to them that know, to be desired.
71. Furthermore, why sayest thou, What resteth, but that understanding all men thou become a guide, and wayleader to them that are worthy; that the kind of Humanity, or Mankind, may be saved by God?
72. When Pimander had thus said unto me, he was mingled among the Powers.
73. But I, giving thanks, and blessing the Father of all things, rose up, being enabled by him, and taught the Nature of the Nature of the whole, and having seen the greatest sight or spectacle.
74. And I began to Preach unto men, the beauty and fairness of Piety and Knowledge.
75. O ye people, men, born and made of the earth, which have given yourselves over to drunkenness and sleep, and to the ignorance of God, be sober and cease your surfeit, whereunto you are allured and visited by brutish and unreasonable sleep.
76. And they that heard me come willingly and with one accord; and then I said further:
77. Why, O Men of the Offspring of Earth, why have you delivered yourselves over unto Death, having power to partake of Immortality? Repent and change your minds, you that have together walked in Error, and have been darkened in ignorance.
78. Depart from that dark light, be partakers of Immortality, and leave or forsake corruption.
79. And some of them that heard me, mocking and scorning went away, and delivered themselves up to the way of Death.
80. But others casting themselves down before my feet, besought me that they might be taught; but I, causing them to rise up, became a guide of mankind, teaching them the reasons how, and by what means they may be saved. And I sowed in them the Words of Wisdom, and nourished them with Ambrosial Water of immortality.
81. And when it was evening and the brightness of the same began wholly to go down, I commanded them to go down, I commanded them to give thanks to God; and when they had finished their thanksgiving, everyone returned to his own lodging.
82. But I wrote in myself the bounty and benevolence of Pimander; and being filled with what I most desired, I was exceedingly glad.
83. For the sleep of the body was the sober watchfulness of the mind; and the shutting of my eyes the true sight, and my silence great with child and full of good; and the pronouncing of my words the blossoms and fruits of good things.
84. And thus it came to pass or happened unto me, which I received from my mind, that is Pimander, the Lord of the Word; whereby I became inspired by God with the Truth.
85. For which cause, with my soul and whole strength, I give praise and blessing unto God the Father.
86. Holy is God, the Father of all things.
87. Holy is God, whose will is performed and accomplished by his own powers.
88. Holy is God, that determineth to be known, and is known of his own, or those that are his.
89. Holy art thou, that by thy Word hast established all things.
90. Holy art thou, of whom all Nature is the Image.
91. Holy art thou, whom Nature hath not formed.
92. Holy art thou, that are stronger than all power.
93. Holy art thou, that art stronger than all excellency.
94. Holy art thou, that art better than all praise.
95. Accept these reasonable sacrifices from a pure soul, and a heart that stretched out unto thee.
96. O unspeakable, unutterable, to be praised with silence!
97. I beseech thee, that I may never err from the knowledge of thee; look mercifully upon me, and enable me, and enlighten with this Grace those that are in Ignorance, the brothers of my kind, but thy Sons.
98. Therefore I believe thee, and bear witness, and go into the Life and Light.
99. Blessed art thou, O Father; thy man would be sanctified with thee, as thou hast given him all power.
The End of the Second Book

Castle 4
Yellow Southern
Castle of Giving

Sat Jan 3, 2015
Guided by Heart
Full Moon


13-Moon Natural Time Calendar
Organize – Balance – Equality

chapter 5
Synchrogalactic yoga: the practiceS
Synchrogalactic Yoga is a scientific process of self-
synchronization that activates our etheric body according
to the supermental codes of cosmic consciousness.
Through the practices of Synchrogalactic Yoga, we open
our inner awareness to different forms of yoga combined
with the synchronic order and how to integrate the yogic
way of being into everyday life. All yoga is for the purpose
of self-realization.
The synchronic codes of time create the context and
matrix of meaning to understand our inner explorations
and experiences. Through application and meditation
of these codes, the body and mind become synchronized
with the universal order as coordinated by the 13:20 timing
frequency. This system facilitates self-synchronization,
where the human mind and soul experience unification at a
noospheric, planetary level. This will radically alter our self-
perception and perception of the universe.
Through the process of self-synchronization, we begin to experience many other selves who are also
synchronizing to this state. It is this union of synchronized selves within the planetary circuit board
that creates the planetary field of consciousness.
Herein are presented the basic practices of Synchrogalactic Yoga as four levels: 1) Meditating the
Chakras; 2) Activating the Radial Plasmas; 3) Engaging the Mental Spheres; and 4) Opening the
Heptad Gates.
These practices are synchronized with the 13 Moon, 28-day calendar
cycle, creating four seven day cycles per moon (28 days). The seven-day
cycle is coded by the seven radial plasmas: Dali, Seli, Gamma, Kali,
Alpha, Limi and Silio.
Chapter 5 • Synchrogalactic Yoga II: the Practices
Day One: DALI
Level 1: Meditating the Sahasrara (Crown) Chakra
Sit in a comfortable meditative posture. Keep your spine erect and body relaxed. With the body
completely still, practice a few moments of natural mind meditation. Once the mind is sufficiently
clear, direct your attention to your crown or Sahasrara chakra. Make it as clear and pristine as
possible, glistening and sparkling with vibrant energy. When it is pure and translucent, floating
just above the top of your head, allow it to dissolve and transform itself into a thousand-petalled
violet lotus.
Concentrate on this area inside of your crown chakra. This is the doorway to cosmic consciousness.
This center contains the dormant capacity for total enlightenment. Yogic scriptures say that the
Sahasrara chakra is the seat of the self-luminous soul or chitta, the essence of mind.
This chakra is governed by the feminine principle or Shakti Goddess Maha Shakti (Union). When this
center is finally awakened the activities of the mind cease and merge into the light of illumination.
This is the source of cosmic enlightenment.
Feel the textures of light/heat, warmth and nurturance balancing your pineal gland and cerebral
cortex, bringing all of your chakras into harmony. Your entire glandular system is pacified and bathed
in the warmth of this divine light. In this chakra lies our capacity to tune into and even take on
different qualities or stages of being. This is the place used by mediums to channel information.
By awakening our crown chakra we become clear light oracles of planetary divination; to divine is
to know directly by mind.
Sahasrara affirmation: May the pure light universe infuse our soul’s journey, that the planetary noosphere
may become the crown of pure radiance! Day One: DALI

Book of the Transcendence • Cosmic History Chronicles • Volume VI
Level 2: Activating Radial Plasma: Dali
Breathe deeply through your nostrils and allow your awareness to flow up your nose and into your
crown chakra. Bring your awareness to the inner Dali plasma at the center of the chakra. Visualize
the yellow symbol radiating healing charges of heat.
Repeat the following while focusing on your crown chakra: “My father is intrinsic awareness, I feel
the heat.” Feel this heat power ignite at your crown chakra, blazing as your innate self-existing
awareness free from conceptualization.
Cover your left nostril with your left thumb and breathe slowly and deeply three times in and out
through your right nostril. Flash onto the Dali plasma and feel the heat of intrinsic awareness
emanating out of your crown chakra. Now cover your right nostril with your right thumb and repeat,
focusing all of your attention to your crown chakra, Dali plasma. Feel this heat move from your crown
chakra down your spinal column and into your limbs, permeating your entire being. Your crown
chakra is flooded with radiant warmth that connects you to the realm of cosmic consciousness. Give
yourself to the process as if nothing else mattered.
Dali is the first state of the three-part primary sensory quantum. A sensory quantum is
the first stage building block of sensory experience.
Level 3: Engaging the First Mental Sphere (Preconscious)
Profound samadhi activates first mental sphere.
Visualize the first mental sphere (preconscious) in the brain, located in and covering the right rear
lobe and cerebellum. This sphere is the resonant chamber of the physical body and governs the right
rear lobe of the brain.
By means of the preconscious, the evolutive activity of the third- and fourth-dimensional beings are
programmed. This sphere corresponds to the first time dimension: Cosmic creation. It is activated
Chapter 5 • Synchrogalactic Yoga II: the Practices
by profound samadhi which penetrates to the deepest layers of the preconscious. This is the sphere
where the primal codes of cosmic creation are situated.
Cosmic creation refers to mastery of the cosmic forces. This comes about through the self-creation of
the energy of space. Here, we are no longer the victim of conditioned reality, thoughts and patterns.
We have freed ourselves from the claims of the false self. Here we are creating ourselves and reality
anew by embodying the five virtues: Remembrance, discipline, exertion, patience and compassion.
To experience and activate this mental sphere exert in natural mind meditation expanding the
duration of the GAP—the space between thoughts.
Natural Mind Meditation
Sit still, with spine erect. Keep eyes slightly open looking toward the floor. Feel your intrinsic dignity in this
posture. In this position, watch your breath. Breathe normally. As you become aware of your thoughts just label
them “thinking”, and as you exhale, dissolve the thoughts. It matters not the nature or content of the thoughts,
just dissolve them. At that very moment, just as the thought dissolves, lies the GAP between thoughts. It is this
GAP that you want to become familiar with and cultivate. It is the seed of natural mind and the key to your true,
authentic self. Practice this each day and note the subtle shifts in your perceptions and attitudes.
Level 4: Opening the First Heptad Gate (108)
We begin this practice by introducing the seven solar mantras that open the seven
solar gates (see previous chapter). For this chakra, the mantra is OM.
First visualize the violet thousand-petaled lotus Sahasrara chakra with the yellow Dali plasma
superimposed over it at your crown. Hold this visualization and feel the two intermingle as you chant
the sacred letter OM as long as your breath can sustain it (Patanjali says that OM is the word that
manifests God). OM is the universal symbol for primordial sound vibration.
Locate Heptad Gate 108 and the Alpha-Alpha symbol on the 441 holomind perceiver. Its matrix
location is V11:H2, second circuit, 7th time dimension: vertical time cosmic command descending.
Now locate it in your body at the base of your skull (see graphic at the end of this chapter).
Visualize the Alpha-Alpha hyperplasma above the yellow Dali in your crown chakra. Take the
Alpha-Alpha into the first mental sphere in the first time dimension (cosmic creation) where it
Book of the Transcendence • Cosmic History Chronicles • Volume VI
activates the preconscious mind as profound samadhi. Here is the intergalactic channel (BMU
341) through which the Alpha-Alpha hyperplasma is secreted into the brain.
From the first mental sphere, mentally direct the Alpha-Alpha hyperplasma to the crown chakra
and impress it above the Dali seal. Hold this with four alternate nostril breaths (four times in and out
through each nostril), followed by one deep breath through both nostrils.
Descend down the central column (spine), secreting this red electric Alpha-Alpha hyperplasma
into all 144,000 etheric fibers of the astral body. Practice the breath of fire, rapid shallow breathing
through the nose, transmuting any blockages or obscurations into streams of crystal clear profound
samadhi spreading throughout your entire nervous system.
Spectral, electric red Alpha-Alpha vibrates subtle activating force into all etheric fibers. Ascend
back up central channel and leave Dali at the crown chakra. Return your consciousness to the first
mental sphere, then close and seal the Heptad Gate at the base of your skull. Relax and breathe
slowly and deeply at least 13 times.
Harmonic UR rune 84: Galactic Life Whole Becomes Medium of Transmission.
For additional practice: Locate Heptad Gate 108 on the Hunab Ku 21. Note that it corresponds to
the Primal Force, Ancient of Days, Galactatron, Queen of the Throne; G/K Neptune, Bode Number
300. Study the connections (see graphic at the end of this chapter).

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


Point Nineteen, concerning the bow of obeisance related to the passage “At all times I think to myself: / How can I cause living beings / to gain entry into the unsurpassed way / and quickly acquire the body of a Buddha?” (chapter sixteen, Life Span).


The Record of the Orally Transmitted Teachings says: The words “at all times” refer to the three existences. The word “think” indicates that the Buddha thinks of the Buddha nature inherent in all living beings. Consequently, the idea expressed in the words p.161“quickly acquire the body of a Buddha” is the same as that expressed in the words [of Bodhisattva Never Disparaging] “you are all certain to attain Buddhahood.” Hence this passage has been taken to represent the bodhisattva Never Disparaging’s bow of obeisance.

The Great Teacher T’ien-t’ai interprets it [in his Words and Phrases,volume ten] as “the replacement of the three vehicles with the one vehicle,” and as “the opening of the near and the revealing of the distant.” Treat this matter as secret. Treat it as secret.



The Life of Nichiren

Nichiren was born in a fishing village called Kataumi in Awa Province, part of present-day Chiba Prefecture east of Tokyo. The date was the sixteenth day of the second month of 1222 on the lunar calendar in use at the time, a date that corresponds to April 6, 1222, on the Gregorian calendar.1 His family made their living by fishing, which, because it involves the taking of life, was looked on as a very lowly occupation.2 His childhood name was Zennichi-maro—zen meaning “good” and nichimeaning “sun”; maro is a common suffix for a boy’s name.

At age twelve3 he entered a nearby temple called Seichō-ji to begin his primary education. Since no public school system existed at that time, education for children of unprivileged families was available only at Buddhist temples. Seichō-ji was an influential temple of the Tendai school, which upholds the teachings of the Lotus Sutra, but at this time it was also a place of practice for Esoteric Buddhism and the Pure Land doctrine, neither of which hold the Lotus Sutra in high esteem.

As a boy at Seichō-ji, Nichiren tells us, he used to pray before a statue of Bodhisattva Kokūzō, or Space Treasury, that was enshrined there, hoping and vowing to become “the wisest person in all Japan.” Why such an extraordinary desire? We may surmise from his writings that he sought the wisdom to answer certain vital questions that troubled him.

In 1221, the year before Nichiren’s birth, the Retired Emperor Gotoba, the de facto leader of the imperial family, along with two other retired emperors, had attempted to overthrow the shogunate, the military government headquartered in Kamakura. That event, known as the Jōkyū Disturbance because it took place in the third year of the Jōkyū era, ended in the defeat of the imperial forces and the exile of the three leaders. The young Nichiren wondered why the imperial family, the legitimate ruler of Japan, had suffered such a tragic defeat, though it had sponsored prayers for victory by priests of the prestigious Tendai and True Word schools.

Japanese Buddhism at this time was made up of a number of different schools, preaching a variety of doctrines and urging the adoption of this or that religious practice. Nichiren wondered why Buddhism had become divided in this fashion when it was the teaching of a single Buddha, Shakyamuni. He was concerned that, though Buddhism existed to save people from suffering and to bring peace and stability to society, it apparently lacked the power to accomplish these goals. As a young man he tried to determine just what truth Shakyamuni had awakened to, and how he himself could lead the people away from suffering. Hence he prayed for the wisdom needed to realize these aims.

At sixteen he decided to become a priest, renouncing secular life and devoting himself to Buddhist studies. Entering the priesthood under the tutelage of Dōzen-bō, a senior priest at the temple, he took the name Renchō, which means Lotus Growth. Later he continued his studies at the major centers of Buddhism in Kamakura, Kyoto, and Nara. Carefully reading all the sutras available to him, he delved into the essential doctrines of the various schools of both Hinayana and Mahayana Buddhism. In Letter to the Priests of Seichō-ji, written in 1276, he describes his spiritual pursuit at that time, referring to himself in the third person:

[As a youth], he received great wisdom from the living Bodhisattva Space Treasury. He prayed to the bodhisattva to become the wisest person in Japan. The bodhisattva must have taken pity on him, for he presented him with a great jewel as brilliant as the morning star, which Nichiren tucked away in his right sleeve. Thereafter, on perusing the entire body of sutras, he was able to discern in essence the relative worth of the eight schools as well as of all the scriptures.4

The “great jewel” to which he refers can be identified as the wisdom of the Mystic Law, or Wonderful Law, the universal Law by which all Buddhas become enlightened and the foundation of all the Buddhist teachings.

In the course of his studies, Nichiren arrived at some key conclusions, which may be summarized as follows:

(1) The Lotus Sutra is supreme among all the sutras that Shakyamuni expounded.

(2) The Wonderful Law to which Nichiren awakened is Nam-myoho-renge-kyo, the core teaching of the Lotus Sutra. The sutra describes the Buddha entrusting the Bodhisattvas of the Earth with the mission of spreading this core teaching and enabling the people in the Latter Day of the Law to attain Buddhahood.

(3) Nichiren, having realized the Wonderful Law, identified himself with Bodhisattva Superior Practices as the one who would fulfill the mission of revealing and spreading the essence of the Lotus Sutra.

(4) He recognized that the various Buddhist doctrines that prevailed in his time all shared a common element—that of slandering or going against the correct teaching of the Buddha as it is embodied in the Lotus Sutra. He decided to reveal and rebuke the slander committed by those schools, fully realizing that he would meet with the great persecutions that the sutra predicts will assail a practitioner who does so.

Now it was clear to him what course he should take, though he might face harsh opposition and even place his life in peril.

At noon on the twenty-eighth day of the fourth month of 1253, Renchō, who had renamed himself Nichiren, or Sun Lotus, stationed himself on the veranda of one of the buildings of Seichō-ji temple and delivered a sermon to an audience gathered in the courtyard. His preaching, in which he was supposed to display the results of his years of study, turned out to be a surprise to the gathering, for he relentlessly refuted the Pure Land doctrine and other Buddhist teachings endorsed by his hearers. In resounding tones, he recited Nam-myoho-renge-kyo, proclaiming it to be the only teaching capable of leading people to enlightenment, or Buddhahood, in the Latter Day of the Law. This event is known as the declaration of the establishment of his teaching.

News of this reached Tōjō Kagenobu, the steward of the village where the temple was located, who was an ardent believer in the Pure Land teachings. Nichiren suspected that he might face bodily attack from Tōjō Kagenobu’s warrior retainers, but through the help of fellow priests, he was able to leave the temple unharmed. He visited his parents nearby and converted them to his teaching, bestowing on his father the Buddhist name Myōnichi (Wonderful Sun), and on his mother that of Myōren (Wonderful Lotus). Then he departed for Kamakura, the seat of the military government, which would thereafter become the center of his propagation activities.

In Kamakura he took up residence in the area of Nagoe, in a simple dwelling at a place called Matsubagayatsu, from which he disseminated his teachings. He refuted the popular doctrines of the Pure Land school and the teachings of the Zen school, both of which were widely supported by members of the warrior class. He tried to awaken people to the correct teaching, the Lotus Sutra, chanting its daimoku, or title, Nam-myoho-renge-kyo, and encouraging others to do likewise. In the eleventh month of 1253, a priest who would take the name Nisshō, or Sun Glow, and later be designated one of the six senior priests by Nichiren, visited him at Matsubagayatsu and took faith in his teachings. That next year Toki Jōnin, a retainer of a provincial constable, also took faith. Nichiren held lectures at his dwelling and other places and wrote such works as On Attaining Buddhahood in This Lifetime (1255). Around 1256 a number of people became followers of his teachings, including Shijō Kingo, Kudō Yoshitaka, and Ikegami Munenaka.

Around this time, the country was troubled by natural disturbances such as unusual weather patterns and major earthquakes. Grievous famines, fires, and epidemics added to the alarm. In particular, a severe earthquake rocked Kamakura in the eighth month of 1257, toppling many important structures and inflicting widespread injury. The people were plunged into misery and despair by these events.

Faced with these troubled times, Nichiren set out to discover the fundamental cause for such disasters and to seek some means of relieving the people’s afflictions. In the second month of 1258 he began a stay at Jissō-ji temple in Suruga Province, in present-day central Shizuoka Prefecture, where he pored over the Buddhist sutras in order to find the solution. During his stay there, a young priest, whom Nichiren would later name Nikkō, or Sun Vigor, and designate as his successor, became his disciple. On the basis of his research there, he wrote his treatise entitled On Establishing the Correct Teaching for the Peace of the Land. On the sixteenth day of the seventh month of 1260, he submitted it to the retired regent, Hōjō Tokiyori, the de facto leader of the shogunate. This event is known as his first remonstration with the rulers of the nation.

The treatise first points out that the cause for the nation’s calamities lies in the fact that the people have turned their backs on the correct Buddhist teaching and instead support erroneous doctrines and teachers. The prime example of such an erroneous teaching is embodied in the doctrines of the Pure Land school founded by Hōnen. The treatise states that if the people of Japan, both the rulers and the ruled, withdraw their support from this “one evil doctrine” of the Pure Land school and take faith in the correct teaching, this will bring about peace and security in the nation. It warns, however, that if they do not heed this advice, calamity will result. The sutras predict that seven types of calamities will befall those who oppose the correct teaching. Five of the seven types had already occurred, and the treatise predicts that the other two types, internal strife and foreign invasion, will invariably follow. It therefore urges the rulers to act immediately and accept and uphold the correct teaching of Buddhism.

The shogunate leaders, however, ignored this earnest appeal. Worse, passionate Pure Land adherents, with the tacit support of key shogunate officials, conspired to attack Nichiren. In 1260, on the evening of the twenty-seventh day of the eighth month, a throng of Pure Land believers stormed his dwelling at Matsubagayatsu, intending to kill him. This incident is known as the Matsubagayatsu Persecution. Nichiren narrowly escaped the assault and, for a time, left Kamakura.

When he returned the following year, the shogunate ordered him arrested and, without a full investigation of the charges against him, on the twelfth day of the fifth month exiled him to Itō on the Izu Peninsula, on the Pacific coast southwest of Kamakura. A fisherman named Funamori Yasaburō and his wife supported and protected him during the exile. Because of these hardships that he encountered in propagating the Lotus Sutra, Nichiren at this time became more convinced than ever that he was the very type of votary of the sutra described in the sutra itself. In the second month of 1263 he was pardoned from what is known as the Izu Exile and returned to Kamakura.

The following year he visited his home province of Awa to look after his mother, who was critically ill. As he wrote later, his prayer not only cured the illness but prolonged her life span by four years. On the eleventh day of the eleventh month of the same year, when Nichiren and several of his followers were on their way to the home of a lay believer, Kudō Yoshitaka, they were attacked in ambush by the steward of the region, Tōjō Kagenobu, and his warriors. Kudō received word of the attack and rushed to defend his teacher with a party of warriors. He was fatally wounded in the fight, and a priest named Kyōnin-bō was killed on the spot. Nichiren received a sword cut on the forehead and his left hand was broken. This incident is known as the Komatsubara Persecution.

In the intercalary first month of 1268 an official missive from the Mongol Empire arrived in Japan. It stated that if Japan did not comply with the demands of the Mongol Empire and acknowledge fealty to it, compliance would be forced upon it by military means. Nichiren perceived that his prediction of foreign invasion, made in his writing On Establishing the Correct Teaching, was about to come true. In the tenth month of that year he wrote to eleven leaders, including Regent Hōjō Tokimune and other shogunate officials and priests of major Kamakura temples such as Ryōkan of Gokuraku-ji and Dōryū of Kenchō-ji, reminding them of his prediction and requesting that a public religious debate be held between himself and representatives of the leading Buddhist schools. Neither the government nor the religious leaders responded in good faith to his request. On the contrary, the government officials regarded Nichiren and his followers as a threat and considered ways to suppress their activities.

Despite the growing danger, Nichiren continued to point out the doctrinal errors of the major Buddhist schools, indicting four of them in particular in the brief statements known as the “four dictums”: (1) Pure Land leads to the hell of incessant suffering; (2) Zen is an invention of the heavenly devil; (3) True Word is an evil doctrine that will ruin the country; and (4) Precepts is a traitor to the nation.

In 1271, during a severe drought, Nichiren received word that Ryōkan of Gokuraku-ji temple, an influential priest of the True Word Precepts school, intended on behalf of the shogunate to conduct official prayers for rain. Nichiren sent Ryōkan a message, challenging him to a contest to determine the validity of their respective teachings.

Nichiren proposed that if Ryōkan, through his prayers, could cause rain to fall within seven days, Nichiren would become his disciple. If, however, rain failed to fall within that period, Ryōkan would agree to follow Nichiren’s teachings. Ryōkan accepted the challenge. For seven days, beginning on the eighteenth day of the sixth month, he and a number of other priests conducted prayers for rain, but not a drop fell. Ryōkan requested another seven days to carry out his rituals. Not only did he fail once more, but this time a fierce gale arose. Rather than admit defeat, Ryōkan had his follower Gyōbin, a Pure Land priest, file a formal complaint against Nichiren. In addition, working through women who attended his sermons and were wives of influential shogunate officials, Ryōkan incited the government to inflict punishment on his rival.

Such machinations carried out by well-known and respected priests are predicted in the Lotus Sutra. The Chinese Buddhist scholar Miao-lo describes such priests as “arrogant false sages,” the most powerful of the three kinds of enemies of the Lotus Sutra listed in the sutra itself.

On the tenth day of the ninth month of 1271 Nichiren was summoned by the shogunate and interrogated by Hei no Saemon, deputy chief of the Office of Military and Police Affairs. Nichiren remonstrated with him, explaining from the standpoint of Buddhist teachings the correct attitude the leader of the nation should adopt in order to secure peace in the land.

Two days later, on the evening of the twelfth day, Hei no Saemon, leading a group of armed soldiers, stormed Nichiren’s dwelling at Matsubagayatsu and placed him under arrest, treating him as though he were a traitor. Nichiren, calling himself the spiritual pillar of the nation, admonished the group, declaring that, by persecuting him, they were toppling the pillar and leading the nation to ruin. In consequence, he stated, the last two calamities described in the sutras—internal strife and foreign invasion—would inevitably occur.

The Kamakura shogunate sentenced Nichiren to exile in the island province of Sado in the Sea of Japan. Hei no Saemon, however, planned to have him executed in secret. In the pre-dawn hours of the following morning, he had a group of soldiers take Nichiren to a place called Tatsunokuchi, or the Dragon’s Mouth, on a beach near Kamakura where executions were performed. But just as they were about to carry out the order to behead him, a brilliant object appeared in the sky. As Nichiren described it later, “a brilliant orb as bright as the moon burst forth from the direction of Enoshima [a small island off the shore], shooting across the sky from southeast to northwest.”5 The soldiers, terrified, abandoned their execution attempt. This incident is known as the Tatsunokuchi Persecution.

This event is extremely significant in the context of Nichiren’s lifetime teachings. He mentions it in The Opening of the Eyes, written in 1272, where he states: “On the twelfth day of the ninth month of last year, between the hours of the rat and the ox [11:00 p.m. to 3:00 a.m.], this person named Nichiren was beheaded. It is his soul that has come to this island of Sado and, in the second month of the following year, snowbound, is writing this to send to his close disciples.”6

The passage may be interpreted as follows: Nichiren as an ordinary person died, while the soul of Nichiren as the Buddha survived. This is a figurative indication that he had cast off his provisional identity or role as an ordinary person and revealed his true identity as the Buddha. In technical terms this is called “casting off the transient and revealing the true.” In this new role, Nichiren inscribed “my life [or more literally, soul] in sumi ink”7 in the form of the mandala known as the Gohonzon. With faith in the Gohonzon, Nichiren states, all persons can manifest their innate Buddhahood, which is the meaning of “attaining Buddhahood in one’s present form or body” in his teachings. This concept is repeatedly referred to in The Record of the Orally Transmitted Teachings.

After the abortive execution attempt, the shogunate failed to reach agreement as to how Nichiren should be treated. For about a month he was held at the residence of Homma Rokurō Saemon at Echi in Sagami Province, in what is now northern Atsugi City in Kanagawa Prefecture.

Finally it was decided that he should be sent to Sado Island, where Homma was deputy constable and a steward. Taken from Echi on the tenth day of the tenth month of 1271, Nichiren began the long journey to Sado, escorted by a party of warriors. When he reached Sado, he took up his residence in the dwelling assigned to him, a small, dilapidated hut called Sammai-dō in a graveyard called Tsukahara. It was mid-winter, the first day of the eleventh month, and he faced Sado’s frigid winter, a shortage of food and other daily necessities, and hostile Pure Land believers who posed a threat to his safety.

On the sixteenth day of the first month of the following year, several hundred priests and adherents of various Buddhist schools from Sado and the neighboring provinces gathered and challenged Nichiren to a religious debate. He accepted the challenge and in that encounter, known as the Tsukahara Debate, refuted his opponents’ arguments and the erroneous doctrines of the schools they represented.

During the second month of that year, an attempted coup occurred within the ruling Hōjō clan, and fighting broke out in Kamakura and Kyoto. Thus the calamity of internal strife came about just 150 days after Nichiren’s prediction made at the time of the Tatsunokuchi Persecution. In early summer, in the fourth month of 1272, he was transferred from Tsukahara to more comfortable quarters in Ichinosawa. The relocation, however, did not diminish the threat to his life posed by angry Pure Land believers.

As mentioned earlier, a young priest named Nikkō had become a disciple of Nichiren when the latter was at Jissō-ji temple immersed in sutra study. Nikkō accompanied his teacher in exile on Sado, continuing to serve and learn from him. Meanwhile, Sado residents began to convert to Nichiren’s teachings, among them such devout believers as Abutsu-bō and his wife, the lay nun Sennichi; the lay priest of Kō and his wife; the lay priest Nakaoki; and the priest Sairen-bō.

While in exile on Sado, Nichiren wrote many important works, among them The Opening of the Eyes and The Object of Devotion for Observing the Mind. Dating from the second month of 1272, The Opening of the Eyes is known as the treatise that reveals the object of devotion in terms of the Person. It clarifies Nichiren’s role as the Buddha of the Latter Day of the Law, who embodies the three virtues characteristic of a Buddha: those of sovereign, teacher, and parent.

The Object of Devotion for Observing the Mind, written in the fourth month of 1273, explains the Gohonzon, the object of devotion that embodies the Law of Nam-myoho-renge-kyo. For this reason, it is known as the treatise that reveals the object of devotion in terms of the Law. Faith in the Gohonzon, Nichiren states, enables all people to attain Buddhahood.

In the second month of 1274, Nichiren was pardoned from exile in Sado. He returned to Kamakura on the twenty-sixth day of the third month and on the eighth day of the following month met again with Hei no Saemon and strongly warned against using prayers based on erroneous Buddhist teachings to ward off a Mongol attack. In response to Hei no Saemon’s inquiry, he predicted that the Mongols would surely launch an attack on Japan within the year.

In the tenth month of 1274, a large Mongol military force did in fact attack Japan’s southern island of Kyushu and two small islands off its shore. Nichiren’s prediction of the two calamities of internal strife and foreign invasion had come true. In The Selection of the Time, written in 1275, he cites these words from a Buddhist text, “A sage is one who knows the three existences of life—past, present, and future,” and states, “Three times now I have gained distinction by having such knowledge.”8 He refers to the following three occasions: first, when he submitted On Establishing the Correct Teaching to Hōjō Tokiyori in 1260; second, during the Tatsunokuchi Persecution in 1271, when he told Hei no Saemon that the latter’s attempt to do away with Nichiren would topple the pillar of Japan and lead the nation to ruin; and third, in 1274, on his return from exile on Sado, when he admonished Hei no Saemon and predicted that the Mongol forces would attack Japan within the year.

All these remonstrations went unheeded, and Nichiren left Kamakura. In his Letter to Kōnichi-bō (1276) he wrote: “I now had remonstrated with the authorities three times for the sole purpose of saving Japan from ruin. Mindful that one whose warnings are thrice ignored should retire to a mountain forest, I left Kamakura on the twelfth day of the fifth month [of 1274].”9

Five days later he took up residence in the forest slope of a mountain called Minobu in Kai Province, in present-day Yamanashi Prefecture, in the district of Hakiri, or Hakii. The district was governed by the steward Hakiri Sanenaga, who took faith in Nichiren’s teaching through Nikkō’s persuasion.

At Mount Minobu Nichiren continued to devote himself to the explanation and propagation of his doctrines. He produced many important writings there, including six of what Nikkō later designated as Nichiren’s ten major writings. He also lectured on the Lotus Sutra and other subjects, pouring energy into the fostering of able disciples who would spread his teachings. As he had done in Sado, he wrote many letters to individual followers, continually encouraging them in faith and instructing them on how to cope with the harsh realities of daily life.

He also revealed more of his profound teachings on the Lotus Sutra, and his immediate successor, Nikkō, set them down in writing and gave them shape as The Record of the Orally Transmitted Teachings (1278). On the eleventh day of the tenth month of 1282, only two days before his death, Nichiren completed a work entitled On the Mystic Principle of the True Cause, and entrusted it to Nikkō.

After Nichiren entered Mount Minobu, Nikkō took charge of propagation activities in the Fuji area of Suruga Province, in present-day Shizuoka Prefecture. He succeeded in persuading a number of believers of the Tendai and other schools of Buddhism to discard their earlier beliefs and convert to Nichiren’s teachings. Two long-established Tendai temples in the area, Shijūku-in and Jissō-ji, angered at his success, began to harass and try to intimidate Nichiren’s followers.

Still another Tendai temple, Ryūsen-ji, was managed by a lay priest named Gyōchi, who acted as the temple’s deputy chief priest. He also was hostile toward local farmers in Atsuhara who had converted to Nichiren’s teachings, bullying and harassing them. Finally, on the twenty-first day of the ninth month of 1279, he had twenty of them seized on a false charge of illegally harvesting rice from the temple’s paddies. They were taken to Kamakura to the private residence of Hei no Saemon, where they were harshly interrogated. The interrogation was in fact a kind of torture intended to force them to give up their faith in the Lotus Sutra. The farmers, however, held fast to their beliefs.

In his On Persecutions Befalling the Sage, written in 1279, Nichiren declared that he had fulfilled the purpose of his advent in the world. He had already propagated the Lotus Sutra, which he defined as “the Buddha’s will,” and had undergone the persecutions that the sutra predicts will befall its votary. The phrase “the purpose of one’s advent” refers to the reason for a Buddha’s appearance in the world, which is to lead all people to Buddhahood. That was also the original vow that Nichiren made in 1253 when he first declared his teaching. Nichiren finally fulfilled that vow, or his purpose in life, on the twelfth day of the tenth month of 1279, by inscribing the Dai-Gohonzon, the great object of devotion, for the sake of all people.

The firm faith of the Atsuhara believers had deeply moved Nichiren, so much so that he finally made the decision to inscribe the Dai-Gohonzon. But their unyielding faith would soon face the ultimate test. Three of the imprisoned farmers were executed on the fifteenth day of the tenth month (or, according to another account, on the eighth day of the fourth month of the following year) and the remaining seventeen were banished from Atsuhara.

In the ninth month of 1282, Nichiren transferred all his teachings as well as the Dai-Gohonzon to Nikkō, thus authorizing him to act as the teacher of all the followers, and entrusted him with the leadership of propagation activities. The document that records this transfer is known as the “Minobu Transfer Document.”

On the eighth day of the ninth month, at the suggestion of his followers, Nichiren left Mount Minobu for Hitachi Province, which covers most of present-day Ibaraki Prefecture and part of Fukushima Prefecture, ostensibly hoping to treat an illness he suffered from in the hot springs there. But on the way to Hitachi, he stopped at the home of a lay follower, Ikegami Munenaka, in Musashi Province, in what is now Tokyo, where he could meet many more of his followers, and he gave instructions regarding matters to be observed after his death.

On the twenty-fifth day of the ninth month, despite his illness, Nichiren lectured on his work On Establishing the Correct Teaching. On the eighth day of the tenth month, he designated six senior priests to act as key figures and take responsibility for propagation in their respective areas. They were, in order of their conversion, Nisshō, Nichirō, Nikkō, Nikō, Nitchō, and Nichiji.

Nikkō surpassed the other senior priests in faith, practice, and study; he alone had accompanied his teacher during the exiles in Izu and Sado. Especially while in Sado, Nikkō came to revere his teacher as the Buddha of the Latter Day of the Law, a recognition lacking in the other disciples. He grasped the essential meaning of Nichiren’s teachings. After Nichiren entered Minobu, Nikkō took leadership in propagation activities in the Atsuhara area, which invited persecution by the government. This was the only persecution that the government directed at the disciples; all the other government persecutions were aimed at Nichiren himself.

On the thirteenth day of the tenth month of 1282, Nichiren clearly indicated the transfer of his teachings to Nikkō and designated him as the chief priest of Kuon-ji, the temple Nichiren had established at Minobu as the center of his Buddhism. The document that records this is known as the “Ikegami Transfer Document,” because it was written in Ikegami.

Later on the same day, Nichiren’s life came to a peaceful end at age sixty-one.


1. Dates are given hereafter in terms of the lunar calendar, the calendar of pre-modern Japan. The lunar calendar had twelve months, but an extra, or intercalary month, was inserted every few years to keep it in step with the solar calendar.

2. Thus in his Letter from Sado, written in 1272, Nichiren states that he “was born poor and lowly to a chandāla family.” The chandāla, a class below the four castes of the traditional Indian caste system, comprised persons associated with death or the killing of living things.

3. In reckoning a person’s age in Japan, from ancient times until as recently as 1950, an infant was considered to be one year old at birth and a year was added with the passing of each New Year’s Day. Ages given here follow this system.

4. Writings of Nichiren Daishonin, vol. 1, p. 650.

5. Ibid., p. 767.

6. Ibid., p. 269.

7. Ibid., p. 412.

8. Ibid., p. 579

9. Ibid., p. 661

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