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NS 1.27.6.23

4 January 2015

<< Sunday January 04, 2015 >> NS1.27.6.23 Tone: LUNAR Tribe: MONKEY sp << Kin: 171 >> BLUE LUNAR MONKEY sp Tone: 2 Lunar Stabilize * Challenge * Polarize sp Tribe: 11 Monkey Play * Illusion * Magic sp Affirmation for: Blue Lunar Monkey I Polarize in order to Play I Stabilize Illusion I seal the process of magic With the Lunar tone of Challenge I am guided by the power of Abundance RHYTHMIC 23 Sun Jan 4, 2015 BLUE LUNAR MONKEY Guided by Abundance LUNARMONKEY KIN 171 Full Moon Full Moon 99.0% Seli 13-Moon Natural Time Calendar RHYTHMIC MOON 6 Organize – Balance – Equality 9 Day Two: SELI Level 1: Meditating the Muladhara (Root) Chakra Sit in a comfortable meditative posture. Keep your spine erect and body relaxed. With the body completely still, practice a few moments of natural mind meditation. Once the mind is sufficiently clear, direct your attention to your root or Muladhara chakra. Make it as clear and pristine as possible, glistening and sparkling with vibrant energy. When it is pure and translucent, pulsing at your root, allow it to dissolve and transform itself into a four-petalled red lotus. Concentrate on this area inside of your root chakra. This is a key chakra in Kundalini Yoga where the awakening of the vital force begins; it is also the conjunction of 72,000 pairs of nerve endings in the body. In Samkhya philosophy, Muladhara is understood as moola prakriti, the transcendental basis of physical nature. This is the base from which the three main psychic channels or nadis emerge and flow up the spinal cord: Ida (mental force), left; Pingala (vital force), right; and Sushumna (spiritual force), center. This chakra is governed by the feminine principle or Shakti Goddess Dakini (Security). The physical body zone of psychic activation extends from the root chakra to the solar plexus. Emotional information from the solar plexus comes into the physical body at the root. At its base level this chakra deals with security and survival—the basic instincts. This chakra also serves as a storage center for much unconscious energy including “lower” emotions such as guilt and other psychic complexes. With the awakening of this chakra, we proceed from the unconscious to the conscious. Muladhara affirmation: May the highest yogic force within the planetary consciousness direct all manifestation to its fulfillment! Book of the Transcendence • Cosmic History Chronicles • Volume VI 10 Level 2: Activating Radial Plasma: Seli Breathe deeply through your nostrils and allow your awareness to flow down from your nose and into your root chakra. Bring your awareness to the inner Seli plasma at the center of the chakra. Visualize the red symbol radiating streams of white light. This plasma accounts for the intensity of inner light. Repeat the following while focusing on your root chakra: “My mother is the ultimate sphere, I see the light.” Feel this sphere of light as the perfect form at your root chakra. This quality of perfection is the actual nature of reality. Cover your left nostril with your left thumb and breathe slowly and deeply three times in and out through your right nostril. Flash onto the Seli plasma and feel the light of the ultimate sphere emanating out of the root chakra. Now cover your right nostril with your right thumb and repeat the three breaths, focusing all of your attention to your root chakra, Seli plasma. Feel this luminosity (light) emanate from your root chakra, moving up your spinal column to your crown chakra and then permeating your body to the tips of your fingers and toes. Feel your entire body flooded with this radiant light, grounding you into the Earth and extending upward to the crown of cosmic consciousness. Feel the emanations of flowing streams of light clearing and releasing any blockages in your system. The Great Mother energy nurtures the root of your being, the base or seat of the kundalini force. Kundalini (life-force) energy is released from the root, activating the secret center and opening the inner wisdom channel of the third eye. Seli is the second stage of the three-part primary sensory quantum. A sensory quantum is the first stage building block of sensory experience. Level 3: Engaging the Second Mental Sphere (Sub- or Unconscious) Level 2: Activating Radial Plasma: Seli Chapter 5 • Synchrogalactic Yoga II: the Practices 11 Informative samadhi activates second mental sphere. Visualize the second mental sphere (sub- or unconscious) in the brain and centered in the optic nerve, encompassing the pineal gland and corpus callosum. This mental sphere governs the right front hemisphere. This sphere contains every perception and life experience that was not consciously registered or that is filtered out of your day-to-day conscious mind (third mental sphere). What people think of as their personality is primarily based on their own evaluation of their reactions to a set of circumstances. Everyone experiences a different set and order of life circumstances and is given an equal opportunity of responding consciously or unconsciously and/or positively or negatively. This sphere corresponds to the third time dimension: Cosmic synchronization. Cosmic synchronization refers to mastery of the synchronic order: Self-creation through time. Here, we impress the codes of the synchronic order, embedding them into our subconscious. The second mental sphere is activated as informative samadhi. Cultivation of unbroken meditative awareness allows us to access information previously out of range of our waking conscious. Knowledge of the Law of Time lies dormant in this mental sphere. The Law of Time makes conscious what was previously unconscious. According to the Law of Time all life possesses unconscious energy This mental sphere is activated by cultivating states of peripheral awareness, both through meditation and by contemplation of the Law of Time: Time as the evolution of consciousness. If our day to day experience remains unconscious of the Law of Time, then when an experience occurs in our timespace, we will not be aware of the opportunity for heightened consciousness that is being presented to us. However, if we are conscious of the Law of Time, then our experiences become triggers that enter us into higher consciousness. Book of the Transcendence • Cosmic History Chronicles • Volume VI Level 4: Opening the Second Heptad Gate (291) Visualize the red four-petaled lotus Muladhara chakra with the red Seli plasma superimposed over it at your root. Hold this visualization and feel the two intermingle as you chant the sacred letter HRAM as long as your breath can sustain it. Locate Heptad Gate 291 and the Alpha-Beta symbol on the 441 holomind perceiver. Its matrix location is V11:H5, fifth circuit, 7th time dimension, vertical time cosmic command descending. Now locate it in your body at the middle back of your skull, halfway between base and crown (see graphic at the end of this chapter). Visualize the Alpha-Beta hyperplasma above the red Seli in your root chakra. Take the Alpha- Beta into the second mental sphere in the third time dimension (cosmic synchronization) where it activates the subconscious as informative samadhi. Here is the intergalactic channel (BMU 351) through which the Alpha-Beta hyperplasma is secreted into the front, right hemisphere of the brain. From the second mental sphere, mentally direct the Alpha-Beta hyperplasma to the root chakra and impress it above the Seli seal. Hold this with four alternate nostril breaths (four times in and out through each nostril), followed by one breath through both nostrils. Ascend up the central column (spine), secreting this Alpha-Beta hyperplasma into all 144,000 etheric fibers of the astral body. Practice the breath of fire, rapid shallow breathing through the nose, transmuting any blockages or obscurations into streams of crystal clear informative samadhi spreading throughout your entire nervous system. Spectral, electric red and blue Alpha-Beta vibrates subtle activating force into all etheric fibers. Descend back down central channel and leave Seli at the root chakra. Ascend back up central channel and return your consciousness to the second mental sphere, then close and seal the Heptad Gate at the middle of the back of your skull. Relax and breathe slowly and deeply at least 13 times. Harmonic UR rune 88: Galactic Life Whole Realized as Cosmic Consciousness. For additional practice: Locate Heptad Gate 291 on the Hunab Ku 21. Note that it corresponds to the Avatar, Accomplisher of Knowledge, the Exemplar; G/K Earth, Bode Number 10. Study all of the connections (see graphic at the end of this chapter). NICHIRENLIBRARY.ORG CHAPTER 23 Former Affairs of the Bodhisattva Medicine King At that time the bodhisattva Constellation King Flower spoke to the Buddha, saying: “World-Honored One, how does the bodhisattva Medicine King come and go in the saha world? World-Honored One, this bodhisattva Medicine King has carried out some hundreds, thousands, ten thousands, millions of nayutas of difficult practices, arduous practices. Very well, World-Honored One, could I ask you to explain a little? The heavenly beings, dragons, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, human beings, and nonhuman beings, the bodhisattvas who have come from other lands and the multitude of voice-hearers, will all be delighted to hear you.” At that time the Buddha addressed the bodhisattva Constellation King Flower, saying: “Many kalpas in the past, immeasurable as Ganges sands, there was a buddha named Sun Moon Pure Bright Virtue Thus Come One, worthy of offerings, of right and universal knowledge, perfect clarity and conduct, well gone, understanding the world, unexcelled worthy, trainer of people, teacher of heavenly and human beings, buddha, world-honored one. This buddha had eighty million bodhisattvas mahasattva and a multitude of great voice-hearers equal to the sands of seventy-two Ganges Rivers. This buddha’s life span was forty-two thousand kalpas, and the life span of the bodhisattvas was the same. In his land there were no women, hell dwellers, hungry spirits, beasts, or asuras, and no kinds of tribulation. The p.322ground was as level as the palm of a hand, made of lapis lazuli and adorned with jeweled trees. Jeweled curtains covered it over, banners of jeweled flowers hung down, and jeweled urns and incense burners filled the land everywhere. There were daises made of the seven treasures, with a tree by each dais, the tree situated an arrow-shot’s length from the dais. These jeweled trees all had bodhisattvas and voice-hearers sitting under them, and each of the jeweled daises had hundreds of millions of heavenly beings playing on heavenly instruments and singing the praises of the buddha as an offering. “At that time, for the sake of the bodhisattva Gladly Seen by All Living Beings and the other numerous bodhisattvas and multitude of voice-hearers, the buddha preached the Lotus Sutra. This bodhisattva Gladly Seen by All Living Beings delighted in carrying out arduous practices. In the midst of the Law preached by the buddha Sun Moon Pure Bright Virtue he applied himself diligently and traveled about here and there, single-mindedly seeking buddhahood for a period of fully twelve thousand years. After that he was able to gain the samadhi in which one can manifest all physical forms. Having gained this samadhi, his heart was filled with great joy and he thought to himself: My gaining the samadhi in which I can manifest all physical forms is due entirely to the fact that I heard the Lotus Sutra. I must now make an offering to the buddha Sun Moon Pure Bright Virtue and to the Lotus Sutra! “Immediately he entered the samadhi and in the midst of the sky rained down mandarava flowers, great mandarava flowers, and finely ground, hard black particles of sandalwood; they filled the whole sky like clouds as they came raining down. He also rained down the incense of the sandalwood that grows by the southern seashore. Six taels of this incense is worth as much as the saha world. All these he used as an offering to the buddha. “When he had finished making this offering, he rose from his samadhi and thought to himself: Though I have employed my supernatural powers to make this offering to the buddha, it is not as good as making an offering of my own body. “Thereupon he swallowed various perfumes, sandalwood, p.323kunduruka, turushka, prikka, aloes, and liquidambar gum, and he also drank the fragrant oil of champaka and other kinds of flowers, doing this for a period of fully twelve hundred years. Anointing his body with fragrant oil, he appeared before the buddha Sun Moon Pure Bright Virtue, wrapped his body in heavenly jeweled robes, poured fragrant oil over his head and, calling on his transcendental powers, set fire to his body. The glow shone forth, illuminating worlds equal in number to the sands of eighty million Ganges Rivers. The buddhas in these worlds simultaneously spoke out in praise, saying: ‘Excellent, excellent, good man! This is true diligence. This is what is called a true dharma offering1 to the thus come one. Though one may use flowers, incense, necklaces, incense for burning, powdered incense, paste incense, heavenly silken banners, canopies, even the incense of the sandalwood that grows by the southern seashore, presenting offerings of all such things as these, one can never match this! Though one may make donations of one’s realm and cities, one’s wife and children, one is no match for this! Good man, this is called the foremost donation of all. Among all donations, this is the most highly prized, for one is offering one’s dharma to the thus come ones!’ “After they had spoken these words, they each one fell silent. The body of the bodhisattva burned for twelve hundred years, and when that period of time had passed, it at last burned itself out. “After the bodhisattva Gladly Seen by All Living Beings had made this dharma offering and his life had come to an end, he was reborn in the land of the buddha Sun Moon Pure Bright Virtue, in the household of the king Pure Virtue. Sitting in cross-legged position, he was suddenly born by transformation, and at once for the benefit of his father he spoke in verse form, saying: Great king, you should now understand this. Having walked about in a certain place, p.324I immediately gained the samadhi that allows me to manifest all physical forms. I have carried out my endeavors with great diligence and cast aside the body that I loved. “When he had recited this verse, he said to his father: ‘The buddha Sun Moon Pure Bright Virtue is still present at this time. Previously I made an offering to this buddha and gained a dharani that allows me to understand the words of all living beings. Moreover I have heard this Lotus Sutra with its eight hundred, thousand, ten thousand, millions of nayutas, kankaras, vivaras, akshobhyas of verses.2 Great king, I must now once more make an offering to this buddha.’ “Having said this, he seated himself on a dais made of the seven treasures, rose up into the air to the height of seven tala trees and, proceeding to the place where the buddha was, bowed his head to the ground in obeisance at the buddha’s feet, put the nails of his ten fingers together, and spoke this verse in praise of the buddha: A countenance so rare and wonderful, its bright beams illuminating the ten directions! At a previous time I made an offering, and now once more I draw near. “At that time, after the bodhisattva Gladly Seen by All Living Beings had spoken this verse, he said to the buddha: ‘World-Honored One, is the World-Honored One still present in the world?’ “At that time the buddha Sun Moon Pure Bright Virtue said to the bodhisattva Gladly Seen by All Living Beings: ‘Good man, the time has come for my nirvana. The time has come for extinction. You may provide me with a comfortable couch, for tonight will be my parinirvana.’ “He also commanded the bodhisattva Gladly Seen by All Living Beings, saying: ‘Good man, I take the teaching of the p.325buddha and entrust it to you. In addition, the bodhisattvas and great disciples, the doctrine of supreme perfect enlightenment, and the seven-jeweled major world system, its jeweled trees, jeweled daises, and heavenly beings who wait on and attend them—all these I hand over to you. I also entrust to you the relics of my body that remain after I have passed into extinction. You must distribute them abroad and arrange for offerings to them far and wide. You should erect many thousands of towers [to house them].’ “The buddha Sun Moon Pure Bright Virtue, having given these commands to the bodhisattva Gladly Seen by All Living Beings, that night, in the last watch of the night, entered nirvana. “At that time the bodhisattva Gladly Seen by All Living Beings, seeing the buddha pass into extinction, was deeply grieved and distressed. Out of his great love and longing for the buddha he at once prepared a pyre made of sandalwood from the seashore, and with this as an offering to the buddha’s body, he cremated the body. After the fire had burned out, he gathered up the relics, fashioned eighty-four thousand jeweled urns and built eighty-four thousand towers, high as the three worlds, adorned with central poles, draped with banners and canopies, and hung with a multitude of jeweled bells. “At that time the bodhisattva Gladly Seen by All Living Beings once more thought to himself: Though I have made these offerings, my mind is not yet satisfied. I must make some further offering to the relics. “Then he spoke to the other bodhisattvas and great disciples, and to the heavenly beings, dragons, yakshas, and all the members of the great assembly, saying, ‘You must give your undivided attention. I will now make an offering to the relics of the buddha Sun Moon Pure Bright Virtue.’ “Having spoken these words, immediately in the presence of the eighty-four thousand towers he burned his arms, which were adorned with a hundred blessings, for a period of seventy-two thousand years as his offering. This caused the numberless multitudes who were seeking to become voice-hearers, and an immeasurable asamkhya of persons, to conceive a desire for supreme p.326perfect enlightenment, and all of them were able to dwell in the samadhi where one can manifest all physical forms. “At that time the bodhisattvas, heavenly and human beings, asuras, and others, seeing that the bodhisattva had destroyed his arms, were alarmed and saddened and they said: ‘This bodhisattva Gladly Seen by All Living Beings is our teacher, instructing and converting us. Now he has burned his arms and his body is no longer whole!’ “At that time, in the midst of the great assembly, the bodhisattva Gladly Seen by All Living Beings made this vow, saying: ‘I have cast away both my arms. I am certain to attain the golden body of a buddha. If this is true and not false, then may my two arms become as they were before!’ “When he had finished pronouncing this vow, his arms reappeared of themselves as they had been before. This came about because the merits and wisdom of this bodhisattva were manifold and profound. At that time the major world system shook and trembled in six different ways, and heaven rained down jeweled flowers, and all the heavenly and human beings gained what they had never had before.” The Buddha said to the bodhisattva Constellation King Flower: “What do you think? Is this bodhisattva Gladly Seen by All Living Beings someone unknown to you? He is in fact none other than the present bodhisattva Medicine King! He cast aside his body as an offering in this fashion immeasurable hundreds, thousands, ten thousands, millions of nayutas of times. “Constellation King Flower, if there are those who have made up their minds and wish to gain supreme perfect enlightenment, they would do well to burn a finger or one toe of their foot as an offering to the buddha towers. It is better than offering one’s realm and cities, wife and children, or the mountains, forests, rivers, and lakes in the lands of the major world system, or all their precious treasures. Even if a person were to fill the whole major world system with the seven treasures as an offering to the buddha and the great bodhisattvas, pratyekabuddhas, and arhats, the benefits gained by such a person cannot match those gained by accepting and upholding this Lotus Sutra, even just one p.327four-line verse of it! That brings the most numerous blessings of all. “Constellation King Flower, among all the rivers, streams, and other bodies of water, for example, the ocean is foremost. And this Lotus Sutra is likewise, being the profoundest and greatest of the sutras preached by the thus come ones. Again, just as among the Dirt Mountains, Black Mountains, Small Iron Encircling Mountains, Great Iron Encircling Mountains, Ten Treasure Mountains, and all the other mountains, Mount Sumeru is foremost, so this Lotus Sutra is likewise. Among all the sutras, it holds the highest place. And just as among all the stars and their like, the moon, a god’s son, is foremost, so this Lotus Sutra is likewise. For among all the thousands, ten thousands, millions of types of sutra teachings, it shines the brightest. And just as the sun, a god’s son, can banish all darkness, so too this sutra is capable of destroying the darkness of all that is not good. “As among the petty kings the wheel-turning sage king is foremost, so this sutra is the most honored among all the many sutras. As the lord Shakra is king among the thirty-three heavenly beings, so this sutra likewise is king among all the sutras. And as the great heavenly king Brahma is the father of all living beings, so this sutra likewise is father of all sages, worthies, those still learning, those who have completed their learning, and those who set their minds on becoming bodhisattvas. And as among all ordinary mortals, the stream-winners, once-returners, non-returners, arhats, and pratyekabuddhas are foremost, so this sutra likewise is foremost among all the sutra teachings preached by all the thus come ones, preached by all the bodhisattvas, or preached by all the voice-hearers. One who can accept and uphold this sutra is likewise foremost among all living beings. Bodhisattvas are foremost among all voice-hearers and pratyekabuddhas, and in the same way this sutra is foremost among all the sutra teachings. As the Buddha is king of the doctrines, so likewise this sutra is king of the sutras. “Constellation King Flower, this sutra can save all living beings. This sutra can cause all living beings to free themselves from suffering and anguish. This sutra can bring great benefits to all living beings and fulfill their desires, as a clear cool pond can p.328satisfy all those who are thirsty. It is like a fire to one who is cold, a robe to one who is naked, like a band of merchants finding a leader, a child finding its mother, someone finding a ship in which to cross the water, a sick man finding a doctor, someone in darkness finding a lamp, the poor finding riches, the people finding a ruler, a traveling merchant finding his way to the sea. It is like a torch that banishes darkness. Such is this Lotus Sutra. It can cause living beings to cast off all distress, all sickness and pain. It can unloose all the bonds of birth and death. “If one is able to hear this Lotus Sutra, if one copies it oneself or causes others to copy it, the benefits one gains thereby will be such that even the buddha wisdom could never finish calculating their extent. If one copies these sutra rolls and uses flowers, incense, necklaces, incense for burning, powdered incense, paste incense, banners, canopies, robes, various kinds of lamps such as lamps of butter oil, oil lamps, lamps with various fragrant oils, lamps of champaka oil, lamps of sumana oil, lamps of patala oil, lamps of varshika oil, or lamps of navamalika oil to make offerings to them, the benefits that one acquires will likewise be immeasurable. “Constellation King Flower, if there is a person who hears this chapter on the Former Affairs of the Bodhisattva Medicine King, he too will gain immeasurable and boundless benefits. If there is a woman who hears this chapter on the Former Affairs of the Bodhisattva Medicine King and is able to accept and uphold it, that will be her last appearance in a woman’s body and she will never be born in that form again. “If in the last five-hundred-year period after the thus come one has entered extinction there is a woman who hears this sutra and carries out its practices as the sutra directs, when her life here on earth comes to an end she will immediately go to the world of Peace and Delight where the buddha Amitayus dwells surrounded by the assembly of great bodhisattvas, and there will be born seated on a jeweled seat in the center of a lotus blossom. He3 will no longer know the torments of greed, desire, anger, p.329rage, foolishness, or ignorance, or the torments brought about by arrogance, envy, or other defilements. He will gain the bodhisattva’s transcendental powers and the truth of the birthlessness of all phenomena. Having gained this truth, his faculty of sight will be clear and pure, and with this clear pure faculty of sight he will see the buddhas, the thus come ones, equal in number to the sands of seven hundred twelve thousand million nayutas of Ganges Rivers. “At that time buddhas will join in praising him from afar, saying: ‘Excellent, excellent, good man! In the midst of the Law of Shakyamuni Buddha you have been able to accept, uphold, read, recite, and ponder this sutra and to preach it for others. The good fortune you gain thereby is immeasurable and boundless. It cannot be burned by fire or washed away by water. Your benefits are such that a thousand buddhas speaking all together could never finish describing them. Now you have been able to destroy all devils and thieves, to annihilate the army of birth and death, and all others who bore you enmity or malice have likewise been wiped out. “‘Good man, a hundred, a thousand buddhas will employ their transcendental powers to join in guarding and protecting you. Among the heavenly and human beings of all the worlds, there will be no one like you. With the sole exception of the thus come one, there will be none among the voice-hearers, pratyekabuddhas, or bodhisattvas whose wisdom and ability in meditation can equal yours!’ “Constellation King Flower, such will be the benefits and the power of wisdom successfully acquired by this bodhisattva. “If there is a person who, hearing this chapter on the Former Affairs of the Bodhisattva Medicine King, is able to welcome it with joy and praise its excellence, then in this present existence this person’s mouth will constantly emit the fragrance of the blue lotus flower, and the pores of his body will constantly emit the fragrance of ox-head sandalwood. His benefits will be such as have been described above. “For this reason, Constellation King Flower, I entrust this chapter on the Former Affairs of the Bodhisattva Medicine King p.330to you. After I have passed into extinction, in the last five-hundred-year period you must spread it abroad widely throughout Jambudvipa and never allow it to be cut off, nor must you allow evil devils, the devils’ people, heavenly beings, dragons, yakshas, kumbhanda demons, or others to seize the advantage! “Constellation King Flower, you must use your transcendental powers to guard and protect this sutra. Why? Because this sutra provides good medicine for the ills of the people of Jambudvipa. If a person who has an illness is able to hear this sutra, then his illness will be wiped out and he will know neither aging nor death. “Constellation King Flower, if you see someone who accepts and upholds this sutra, you must take blue lotus blossoms, heap them with powdered incense, and scatter them over him as an offering. And when you have scattered them, you should think to yourself: Before long this person will pick grasses, spread them as a seat in the place of enlightenment, and conquer the armies of the devil. Then he will sound the conch of the Law, beat the drum of the great Law, and free all living beings from the sea of aging, sickness, and death! “For this reason when those who seek the buddha way see someone who accepts and upholds this sutra, they should approach him with this kind of respect and reverence.” When the Buddha preached this chapter on the Former Affairs of the Bodhisattva Medicine King, eighty-four thousand bodhisattvas gained the dharani that allows them to understand the words of all living beings. Many Treasures Thus Come One in the midst of his treasure tower praised the bodhisattva Constellation King Flower, saying: “Excellent, excellent, Constellation King Flower. You succeeded in acquiring inconceivable benefits and thus were able to question Shakyamuni Buddha about this matter, profiting immeasurable numbers of living beings.” Back to Top Notes 1. This indicates the offering by the bodhisattva Gladly Seen by All Living Beings of his body. 2. Nayuta, kankara, vivara, and akshobhya are all extremely large numerical units. 3. As the text makes clear later on, the woman has been reborn in male form. ================ Wa-kuan-ssu[瓦官寺] (PY Waguansi; Jpn Gakan-ji) Water Carrier[流水] (Skt Jalavāhana; Jpn Rusui) Water Holder[持水] (Skt Jatimdhara; Jpn Jisui) water of wisdom[智水] (Jpn chisui) watery circle[水輪] (Skt jala-mandala; Jpn suirin) way[道] (Skt bodhi; Chin tao; Jpn dō) way of insight[見道] (Skt darshana-mārga; Jpn ken-dō) Wei-chüan[維蠲] (n.d.) (PY Weijuan; Jpn Iken or Yuiken) Wei Yüan-sung[衛元嵩] (n.d.) (PY Wei Yuansong; Jpn Ei-gensū) Well Attained[善逝] (Skt, Pali sugata; Jpn zenzei) Well Gone[善逝] (Jpn zenzei) Western Pure Land[西方浄土] (Jpn Saihō-jōdo) wheel of the Law[法輪] (Skt dharma-chakra; Jpn hōrin) wheel treasure[輪宝] (Jpn rimbō) wheel-turning king[転輪聖王・転輪王・輪王] (Skt chakravarti-rāja, chakravarti-rājan, or chakravartin; Jpn tenrin-jō’ō, tenrin-ō, or rin-ō) White Lotus Society[白蓮社] (Jpn Byakuren-sha) white-robed laymen[白衣] (Skt avadāta-vasana; Jpn byakue) Wide-Eyed[広目天] (Skt Virūpāksha; Jpn Kōmoku-ten) windy circle[風輪] (Skt vāyu-mandala; Jpn fūrin) Wisdom Accumulated[智積] (Jpn Chishaku) (1) (Skt Jnānākara); (2) (Skt Prajnākūta) wisdom kings[明王] (Skt vidyā-rāja; Jpn myō’ō) wisdom mudra[智拳印] (Jpn chiken-in) Wisdom period[般若時] (Jpn Hannya-ji) Wisdom sutras[般若経] (Jpn Hannya-kyō) Wise Kalpa[賢劫] (Skt bhadra-kalpa; Jpn Ken-gō) wish-granting jewel[如意宝珠] (Skt, Pali chintāmani; Jpn nyoi-hōju) woman of pure faith[清信女] (Skt, Pali upāsikā; Jpn shōshin-nyo) Womb Realm[胎蔵界] (Skt garbhadhātu; Jpn taizō-kai) Womb Realm mandala[胎蔵界曼荼羅] (Jpn taizōkai-mandara) Womb World[胎蔵界] (Jpn taizō-kai) Womb World mandala[胎蔵界曼荼羅] (Jpn taizōkai-mandara) Wonderful Adornment[妙荘厳王] (Skt Shubhavyūha; Jpn Myōshōgon-nō) Wonderful Bright, Mount[妙光山] (Jpn Myōkō-sen) Wonderful High, Mount[妙高山] (Jpn Myōkō-sen) Wonderfully Bright[妙光菩薩] (Skt Varaprabha; Jpn Myōkō-bosatsu) wonderful Law[妙法] (Jpn myōhō) Wonderful Sound[妙音菩薩] (Skt Gadgadasvara, Gangadasvara, or Gamgadasvara; Jpn Myō’on-bosatsu) “Wonderful Sound” chapter[妙音品] (Jpn Myō’on-bon) Words and Phrases of the Lotus Sutra, The[法華文句] (Chin Fa-hua-wen-chü; Jpn Hokke-mongu) Words of Truth Sutra[法句経] (Pali Dhammapada; Chin Fa-chü-ching; Jpn Hokku-kyō) Work of the Ignorant Shavepate, The[愚禿鈔] (Jpn Gutoku-shō) World Freedom King[世自在王仏] (Skt Lokeshvararāja; Jpn Sejizaiō-butsu) world hero[世雄] (Jpn seō) World-Honored One[世尊] (Skt, Pali bhagavat; Jpn seson) World-Honored One of Great Enlightenment[大覚世尊] (Jpn Daikaku-seson) world of animals[畜生界] (Jpn chikushō-kai) world of asuras[修羅界] (Jpn shura-kai) world of bodhisattvas[菩薩界] (Jpn bosatsu-kai) world of Buddhahood[仏界] (Jpn bukkai) world of cause-awakened ones[縁覚界] (Jpn engaku-kai) world of desire[欲界] (Skt, Pali kāma-dhātu; Jpn yokkai or yoku-kai) world of endurance[忍土・忍界・堪忍世界] (Jpn nindo, nin-kai, or kannin-sekai) world of form[色界] (Skt, Pali rūpa-dhātu; Jpn shiki-kai) world of formlessness[無色界] (Skt ārūpya-dhātu; Jpn mushiki-kai) world of heavenly beings[天界] (Jpn ten-kai) world of hell[地獄界] (Jpn jigoku-kai) world of human beings[人界] (Jpn nin-kai) world of hungry spirits[餓鬼界] (Jpn gaki-kai) world of voice-hearers[声聞界] (Jpn shōmon-kai) worms within the lion’s body[師子身中の虫] (Jpn shishi-shinchū-no-mushi) Worthy of Offerings[応供] (Skt arhat; Jpn ōgu) Wu-hsüeh Tsu-yüan[無学祖元] (PY Wuxue Zuyuan; Jpn Mugaku Sogen) Wu-lung[烏竜] (n.d.) (PY Wulong; Jpn Oryō) Wu-t’ai, Mount[五台山] (PY Wutai-shan; Jpn Godai-san) —————————————– Chapter Twenty-three: Former Affairs of the Bodhisattva Medicine King Six important points Point One, regarding the passage “Even if a person were to fill the whole thousand-millionfold world [or the major world system] with the seven treasures as an offering to the Buddha and the great bodhisattvas, pratyekabuddhas and arhats, the benefits gained by such a person cannot match those gained by accepting and upholding this Lotus Sutra, even just one four-line verse of it!” The Record of the Orally Transmitted Teachings says: The words “this Lotus Sutra” refer to the entire sutra made up of twenty-eight chapters. The words “one four-line verse of it,” you should understand, refer to the five characters of the daimoku. p.173Point Two, on the ten comparisons illustrating the supremacy of the Lotus Sutra The Record of the Orally Transmitted Teachings says: The ten comparisons correspond to the Ten Worlds. Thus, the region situated beneath the mountains of the second comparison must include the realm of hell. The “rivers and streams” of the first comparison must refer to the realms of hungry spirits and of animals. The realm that lies beneath the sun and moon must include that of asuras. The mention of the deities Shakra and Brahmā must refer to the realm of heavenly beings, while that of “ordinary mortals” must refer to the realm of human beings. The mention of “voice-hearers” must refer to those persons in and aiming at the four stages of Hinayana enlightenment culminating in the stage of arhat. The reference to “pratyekabuddhas” must indicate the realm of cause-awakened ones or pratyekabuddhas. The phrase “Bodhisattvas are foremost” must indicate the realm of bodhisattvas, while the words “As the Buddha is king of the doctrines” must indicate that of Buddhas. These ten comparisons, with their correspondence to the Ten Worlds, are cited on the one hand to show that, in terms of the classification of the various teachings, the Lotus Sutra holds the highest place. But they are also cited when one is discussing the manner in which the single vehicle of the Lotus Sutra was earlier taught in the form of three vehicles. In this sense, the ten comparisons are an expression of the doctrine of three thousand realms in a single moment of life, for it is this doctrine of three thousand realms in a single moment of life that is capable of freeing one from suffering and bringing one joy. Point Three, regarding the passage “Such is this Lotus Sutra. It can cause living beings to cast off all distress, all sickness and pain. It can unloose all the bonds of birth and death.” The Record of the Orally Transmitted Teachings says: The very heart of the Lotus Sutra is the teaching that earthly desires are p.174enlightenment, and that the sufferings of birth and death are nirvana. Here the two expressions “cast off” and “unloose” would seem to go directly counter to this teaching. However, we should take the words “cast off” in the sense of “becoming enlightened concerning.” If we look with the eyes of wisdom as they are opened by the “Life Span” chapter of the essential teaching, we will become enlightened to the truth that sickness, pain, and distress are, and have always been, an innate part of life. Such is the wisdom of the Buddha of limitless joy. The phrase “unloose all the bonds of birth and death” means to unlock us from the error of supposing that we are now encountering birth and death for the first time and to help us to realize that birth and death have always been an innate part of life. Thus we are released from the bonds of supposing that we will attain enlightenment for the first time [as Shakyamuni did in this lifetime in India]. These two expressions “cast off” and “unloose” are in fact expressions of Nam-myoho-renge-kyo. Point Four, regarding the passage “Excellent, excellent, good man! In the midst of the Law of Shakyamuni Buddha you have been able to accept, uphold, read, recite and ponder this sutra and to preach it for others. The good fortune you gain thereby is immeasurable and boundless. It cannot be burned by fire or washed away by water.” The Record of the Orally Transmitted Teachings says: The word “fire” here refers to the flames of the Avīchi hell, and the word “water” refers to the ice of the hell of the crimson lotus. Now Nichiren and his followers, who chant Nam-myoho-renge-kyo, are persons who, as the text says, “cannot be burned by fire or washed away by water.” Point Five, regarding the passage “Now you have been able to destroy all devils and thieves, to annihilate the army of birth and death, and all others who bore you enmity or malice have likewise been wiped out.” p.175The Record of the Orally Transmitted Teachings says: The words “who bore you enmity or malice” refer to slanderers of the Law such as the Nembutsu, Zen, and True Word followers. “Have been wiped out” refers to the principle that “the Lotus Sutra is the teaching of shakubuku, the refutation of the provisional doctrines” [Profound Meaning, volume nine]. This is what Nichiren and his followers are doing now when they chant Nam-myoho-renge-kyo. Point Six, regarding the passage “This sutra provides good medicine for the ills of the people of Jambudvīpa. If a person who has an illness is able to hear this sutra, then his illness will be wiped out and he will know neither old age nor death.” Volume ten of Words and Phrases says, “One should meditate on and give full understanding to this passage.” The Record of the Orally Transmitted Teachings says: The words “a person” here include everyone from those on the highest level who have attained the fruits of Buddhahood down to those on the lowest, the offenders in hell. “Illness” refers to the three poisons of greed, anger, and foolishness, fundamental earthly desires possessed even by Buddhas and bodhisattvas. “Neither old age” refers to Shakyamuni Buddha, and “nor death” refers to the bodhisattvas who emerged from the earth and their followers. This passage is preached for the sake of living beings in the present age, after the Buddha has passed away. Accordingly the word “illness” in such a case refers to the slandering of the Law. Hence those persons who accept and uphold this sutra will without doubt find their illness wiped out at once. Now Nichiren and his followers, who chant Nam-myoho-renge-kyo, are just such persons. —-POINT 171 / 231 ONGI KUDEN: Point Twenty, concerning the bow of obeisance related to the words “Originally I practiced the bodhisattva way” (chapter sixteen, Life Span). The Record of the Orally Transmitted Teachings says: The word “I” here refers to Shakyamuni Buddha when he was carrying out the true cause of his original enlightenment. This passage concerning how the Buddha “originally practiced the bodhisattva way” refers to the practice of the bodhisattva Never Disparaging [who was reborn as Shakyamuni]. Hence it indicates a place where the bow of obeisance is carried out. === 23 The Persecution at Tatsunokuchi Background I CANNOT adequately express my gratitude for your frequent letters. At the time of my persecution on the twelfth, not only did you accompany me to Tatsunokuchi,1 but also you declared that you would die by my side. This can only be called wondrous. How many are the places where I have thrown away my life in past existences for the sake of my wife and children, lands and followers! I have given up my life on the mountains and the seas, on the rivers, on the seashore, and by the roadside. Never once, however, did I die for the Lotus Sutra or suffer persecution for the daimoku. Hence none of the ends I met enabled me to attain Buddhahood. Because I did not attain Buddhahood, the seas and rivers where I threw away my life are not Buddha lands. In this life, however, as the votary of the Lotus Sutra, I was exiled and put to death—exiled to Ito and beheaded at Tatsunokuchi. Tatsunokuchi in Sagami Province is the place where Nichiren gave his life. Because he died there for the Lotus Sutra, how could it be anything less than the Buddha land? The sutra reads, “In the Buddha lands of the ten directions there is only the Law of the one vehicle.”2 Does this not bear out my assertion? The “Law of the one vehicle” is the Lotus Sutra. No true teaching other than the Lotus Sutra exists in any of the Buddha lands of the ten directions. The sutra continues, “There are not two, there are not three, except when the Buddha preaches so as an expedient means.”3 This being so, then every place where Nichiren meets persecution is the Buddha land. Of all the places in the sahā world, it is at Tatsunokuchi in Katase of Sagami Province in Japan that Nichiren’s life dwells. Because he gave his life there for the sake of the Lotus Sutra, Tatsunokuchi deserves to be called the Land of Tranquil Light. This is what the “Supernatural Powers” chapter means when it states, “Whether in a garden, a forest . . . or in mountain valleys or the wide wilderness . . . in such places have the Buddhas entered nirvana.” You accompanied Nichiren, vowing to give your life as a votary of the Lotus Sutra. Your deed is a hundred, thousand, ten thousand times greater than that of Hung Yen,4 who cut open his stomach and inserted the liver of his dead lord, Duke Yi [to save him from shame and dishonor]. When I reach Eagle Peak, I will first tell how Shijō Kingo, like myself, resolved to die for the Lotus Sutra. I have heard unofficially that by the order of the lord of Kamakura5 I am to be exiled to Sado Province. Among the three heavenly sons of light, the god of p.197the moon saved my life at Tatsunokuchi by appearing as a shining object, and the god of the stars descended four or five days ago to greet me.6 Now only the god of the sun remains, and he is certain to protect me. How reassuring! How encouraging! The “Teacher of the Law” chapter states, “I will dispatch persons magically conjured who will act to guard and protect them.” This passage leaves no room for doubt. The “Peaceful Practices” chapter reads, “Swords and staves will not touch him.” The “Universal Gateway” chapter states, “The executioner’s sword will be broken to bits!” There is nothing false in these sutra passages. The strong and steadfast power of faith is precious indeed. With my deep respect, Nichiren The twenty-first day of the ninth month in the eighth year of Bun’ei (1271) To Shijō Kingo Back to Top Background Nichiren Daishonin wrote this letter to his loyal samurai follower Shijō Kingo in 1271, in the ninth month, on the twenty-first day, only nine days after the Tatsunokuchi Persecution. The Daishonin had been sentenced to exile on Sado Island under the supervision of Hōjō Nobutoki, the constable of Sado. Originally it was intended that the Daishonin be escorted to Echi, to the residence of Homma Shigetsura, Hōjō Nobutoki’s deputy; from here he was to be taken directly to Sado. But Hei no Saemon, a high government official and avowed enemy of the Daishonin, arbitrarily decided to have the Daishonin executed as he was being escorted to Homma’s residence. An attempt was made to behead the Daishonin at Tatsunokuchi, but it was unsuccessful. The Daishonin’s exile was later carried out as it had been originally planned. The Daishonin here reveals something about his true identity, which he later describes in greater detail in The Opening of the Eyes, also given to Shijō Kingo. Here he states, “Tatsunokuchi in Sagami Province is the place where Nichiren gave his life. Because he died there for the Lotus Sutra, how could it be anything less than the Buddha land?” Why is it that the Daishonin states, “he died,” when in fact he survived the attempted execution? The Opening of the Eyes explains this when it says, “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” (p. 269). The Daishonin is implying that, though the ordinary person called Nichiren died at Tatsunokuchi, Nichiren, the Buddha of the Latter Day of the Law, reached Sado Island safely in order to fulfill his mission. Back to Top Notes 1. A place near Kamakura used as an execution site. 2. Lotus Sutra, chap. 2. 3. Ibid. 4. Hung Yen (d. 660 b.c.e.) was a loyal retainer in ancient China whose lord, Duke Yi, was slain in battle. Hung Yen sacrificed his own life to prevent the desecration of p.198his lord’s body. The liver was considered the seat of the spirit. 5. The lord of Kamakura is another name for Hōjō Tokimune (1251–1284), the eighth regent of the Kamakura government. 6. The reference to the god of the moon indicates the bright object that appeared in the sky just prior to the Daishonin’s scheduled execution, which frightened his executioners to the extent that they aborted their attempt on his life. It is generally thought that this was a meteor. Regarding the reference to the god of the stars, the Daishonin records in his work The Actions of the Votary of the Lotus Sutra that, while he was confined at Homma’s residence in Echi, a luminous object fell from the sky and struck the branches of a plum tree before him. It is not clear what this was, though it may have been a lightning-related electrical discharge—the Daishonin mentions a thunder-like roar and strong winds in his description. =========== 23 The Persecution at Tatsunokuchi Background I CANNOT adequately express my gratitude for your frequent letters. At the time of my persecution on the twelfth, not only did you accompany me to Tatsunokuchi,1 but also you declared that you would die by my side. This can only be called wondrous. How many are the places where I have thrown away my life in past existences for the sake of my wife and children, lands and followers! I have given up my life on the mountains and the seas, on the rivers, on the seashore, and by the roadside. Never once, however, did I die for the Lotus Sutra or suffer persecution for the daimoku. Hence none of the ends I met enabled me to attain Buddhahood. Because I did not attain Buddhahood, the seas and rivers where I threw away my life are not Buddha lands. In this life, however, as the votary of the Lotus Sutra, I was exiled and put to death—exiled to Ito and beheaded at Tatsunokuchi. Tatsunokuchi in Sagami Province is the place where Nichiren gave his life. Because he died there for the Lotus Sutra, how could it be anything less than the Buddha land? The sutra reads, “In the Buddha lands of the ten directions there is only the Law of the one vehicle.”2 Does this not bear out my assertion? The “Law of the one vehicle” is the Lotus Sutra. No true teaching other than the Lotus Sutra exists in any of the Buddha lands of the ten directions. The sutra continues, “There are not two, there are not three, except when the Buddha preaches so as an expedient means.”3 This being so, then every place where Nichiren meets persecution is the Buddha land. Of all the places in the sahā world, it is at Tatsunokuchi in Katase of Sagami Province in Japan that Nichiren’s life dwells. Because he gave his life there for the sake of the Lotus Sutra, Tatsunokuchi deserves to be called the Land of Tranquil Light. This is what the “Supernatural Powers” chapter means when it states, “Whether in a garden, a forest . . . or in mountain valleys or the wide wilderness . . . in such places have the Buddhas entered nirvana.” You accompanied Nichiren, vowing to give your life as a votary of the Lotus Sutra. Your deed is a hundred, thousand, ten thousand times greater than that of Hung Yen,4 who cut open his stomach and inserted the liver of his dead lord, Duke Yi [to save him from shame and dishonor]. When I reach Eagle Peak, I will first tell how Shijō Kingo, like myself, resolved to die for the Lotus Sutra. I have heard unofficially that by the order of the lord of Kamakura5 I am to be exiled to Sado Province. Among the three heavenly sons of light, the god of p.197the moon saved my life at Tatsunokuchi by appearing as a shining object, and the god of the stars descended four or five days ago to greet me.6 Now only the god of the sun remains, and he is certain to protect me. How reassuring! How encouraging! The “Teacher of the Law” chapter states, “I will dispatch persons magically conjured who will act to guard and protect them.” This passage leaves no room for doubt. The “Peaceful Practices” chapter reads, “Swords and staves will not touch him.” The “Universal Gateway” chapter states, “The executioner’s sword will be broken to bits!” There is nothing false in these sutra passages. The strong and steadfast power of faith is precious indeed. With my deep respect, Nichiren The twenty-first day of the ninth month in the eighth year of Bun’ei (1271) To Shijō Kingo Back to Top Background Nichiren Daishonin wrote this letter to his loyal samurai follower Shijō Kingo in 1271, in the ninth month, on the twenty-first day, only nine days after the Tatsunokuchi Persecution. The Daishonin had been sentenced to exile on Sado Island under the supervision of Hōjō Nobutoki, the constable of Sado. Originally it was intended that the Daishonin be escorted to Echi, to the residence of Homma Shigetsura, Hōjō Nobutoki’s deputy; from here he was to be taken directly to Sado. But Hei no Saemon, a high government official and avowed enemy of the Daishonin, arbitrarily decided to have the Daishonin executed as he was being escorted to Homma’s residence. An attempt was made to behead the Daishonin at Tatsunokuchi, but it was unsuccessful. The Daishonin’s exile was later carried out as it had been originally planned. The Daishonin here reveals something about his true identity, which he later describes in greater detail in The Opening of the Eyes, also given to Shijō Kingo. Here he states, “Tatsunokuchi in Sagami Province is the place where Nichiren gave his life. Because he died there for the Lotus Sutra, how could it be anything less than the Buddha land?” Why is it that the Daishonin states, “he died,” when in fact he survived the attempted execution? The Opening of the Eyes explains this when it says, “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” (p. 269). The Daishonin is implying that, though the ordinary person called Nichiren died at Tatsunokuchi, Nichiren, the Buddha of the Latter Day of the Law, reached Sado Island safely in order to fulfill his mission. Back to Top Notes 1. A place near Kamakura used as an execution site. 2. Lotus Sutra, chap. 2. 3. Ibid. 4. Hung Yen (d. 660 b.c.e.) was a loyal retainer in ancient China whose lord, Duke Yi, was slain in battle. Hung Yen sacrificed his own life to prevent the desecration of p.198his lord’s body. The liver was considered the seat of the spirit. 5. The lord of Kamakura is another name for Hōjō Tokimune (1251–1284), the eighth regent of the Kamakura government. 6. The reference to the god of the moon indicates the bright object that appeared in the sky just prior to the Daishonin’s scheduled execution, which frightened his executioners to the extent that they aborted their attempt on his life. It is generally thought that this was a meteor. Regarding the reference to the god of the stars, the Daishonin records in his work The Actions of the Votary of the Lotus Sutra that, while he was confined at Homma’s residence in Echi, a luminous object fell from the sky and struck the branches of a plum tree before him. It is not clear what this was, though it may have been a lightning-related electrical discharge—the Daishonin mentions a thunder-like roar and strong winds in his description. === 195 Letter to Hōjō Tokimune Background WITH all due respect, I wish to make the following announcement. On the eighteenth day of the first month of this year, an official announcement was received from the western barbarians, the great Mongol Empire. This accords precisely and without the slightest deviation with the prediction I made in my On Establishing the Correct Teaching for the Peace of the Land, the work that I, Nichiren, compiled some years ago on the basis of key passages from the various sutras. Nichiren is thus in some sense a sage, for a sage is one who knows those things that have not yet made their appearance. Accordingly, I take this opportunity once more to deliver a respectful warning. You must cease at once to lend your support to Kenchō-ji, Jufuku-ji, Gokuraku-ji, Tahō-ji, Jōkōmyō-ji, Daibutsu-den,1 and other temples. If you do not do so, you will assuredly invite attack not only from the Mongols but from lands in all the four directions. You must act quickly to overcome and subdue the men of the Mongol nation and bring peace and security to our land. And the task of subduing them cannot be accomplished without the help of Nichiren. While the nation has a minister who will speak out in reprimand, that nation will be set on its proper course; and while a family has a son who will argue with his parents, the family will be saved. The fate of the nation depends upon the correctness of its government policies. And the validity of Buddhist teachings may be determined by consulting the bright mirror embodied in the sutra texts. This land is a land of the gods, and the gods will not condone what is not in accord with correct behavior. The seven reigns of the heavenly gods, the five reigns of the earthly gods, and the other gods and benevolent deities are divine beings who guard and protect the one vehicle teachings. Thus the Lotus Sutra is their food and uprightness is their strength. The Lotus Sutra states, “The Buddhas, saviors of the world, abide in their great transcendental powers, and in order to please living beings they display immeasurable supernatural powers.”2 When a nation casts aside the one vehicle teachings, how could the benevolent deities fail to display anger? The Benevolent Kings Sutra says, “Once the sages have departed, then the seven disasters are certain to arise.” The king of Wu failed to heed Wu Tzu-hsü’s words of warning3 and thereby brought about his own destruction. The evil rulers Chieh and Chou put p.315to death their loyal ministers Kuan Lung-feng and Pi Kan and as a result lost their thrones. And now Japan is about to be seized by the men of the Mongol nation. Is this not cause for distress? Is this not cause for alarm? If you fail to heed the warnings of Nichiren, you will surely regret it later. For Nichiren is the envoy of the Lotus Sutra. The Lotus Sutra says, “He . . . is the envoy of the Thus Come One. He has been dispatched by the Thus Come One and carries out the Thus Come One’s work.”4 And the work of the Buddhas of the three existences of past, present, and future is the Lotus Sutra. I have sent letters of warning to various other persons, and it is my hope that you may summon them all, discuss the matter, and let me know your judgment on it. In effect, the different types of prayers that are being offered up should be suspended, and the representatives of the various schools should be summoned into your presence so that they may debate with me to decide what is correct and what is incorrect in matters of Buddhist doctrine. There may be fine pine trees growing in the depths of the valley, but if the skilled carpenter is unaware of their existence, he may err in his choice of material. There may be a person in the dark who is dressed in beautiful brocade, but if others fail to recognize him, this is due to their own stupidity. In the three countries of India, China, and Japan, the question of correctness in matters of Buddhist doctrine was decided by the ruler, that is, by King Ajātashatru in the case of India, by the rulers of the Ch’en and Sui dynasties in the case of China,5 and by Emperor Kammu in the case of Japan. I am not urging any private or prejudiced view of my own; I speak solely out of motives of intense loyalty. I do not speak out for my own sake, but for the sake of the gods, for the sake of the ruler, for the sake of the nation, and for the sake of all living beings. With my deep respect, Nichiren The eleventh day of the tenth month in the fifth year of Bun’ei [1268], cyclical sign tsuchinoe-tatsu Respectfully presented to the lay priest Yadoya6 Back to Top Background As explained in the background of the preceding letter, that addressed to the lay priest Yadoya [Saemon Mitsunori], Nichiren Daishonin wrote eleven letters to the political and religious leaders of the time on the eleventh day of the tenth month in 1268. These are collectively known as “the eleven letters of remonstrance.” In this volume, they are writings Nos. 195–205. This is the first of them, which the Daishonin sent to Hōjō Tokimune, the eighth regent of the Kamakura shogunate and effective ruler of Japan, via his close aide the lay priest Yadoya. Tokimune was only eighteen at the time of this letter, and having assumed leadership of the nation at this young age, was suddenly confronted with the threat of attack from abroad. With the arrival of the missive from the Mongols demanding fealty and threatening invasion if their demand was not met, the shogunate was astounded. The Mongols had already extended their control over the Korean Peninsula. In this p.316letter, the Daishonin points out that the prediction of foreign invasion he made in his treatise On Establishing the Correct Teaching for the Peace of the Land, which he submitted to Tokimune’s father, Tokiyori, in 1260, had come true. He strongly admonishes Tokimune that, in order to avert disaster, he must withdraw his support of erroneous Buddhist schools and temples. He calls for a public debate in the presence of the regent, saying, “The different types of prayers that are being offered up should be suspended, and the representatives of the various schools should be summoned into your presence so that they may debate with me to decide what is correct and what is incorrect in matters of Buddhist doctrine.” He closes by indicating that his statements are not self-serving, but made only with the well-being of the nation and its people in mind. The eleven addressees were Hōjō Tokimune, Yadoya Saemon Mitsunori, Hei no Saemon-no-jō Yoritsuna, Hōjō Yagenta, Dōryū of Kenchō-ji temple, Ryōkan of Gokuraku-ji temple, the superintendent of Daibutsu-den temple, Jufuku-ji temple, Jōkōmyō-ji temple, Tahō-ji temple, and Chōraku-ji temple. The letters in this volume appear in the above order of recipients. At the same time, the Daishonin wrote a letter to his disciples and lay believers, informing them of these eleven letters of remonstrance and warning them to be prepared to meet any persecution that might arise as a consequence. Back to Top Notes 1. Temples in Kamakura. Tahō-ji no longer exists, but in light of The Letter of Petition from Yorimoto (I, p. 808), it appears to have been a large temple of the True Word Precepts school under the supervision of Ryōkan. Jōkōmyō-ji was built in 1251 by Hōjō Nagatoki, later the sixth regent of the Kamakura shogunate. The first chief priest was Shin’a, and the doctrines of the True Word, Tendai, Zen, and Precepts schools were studied there. Later it became a temple of the True Word school. Daibutsu-den was a temple of the Pure Land school built to house a great statue of Amida Buddha, which is known as Kōtoku-in. For Kenchō-ji, Jufuku-ji, and Gokuraku-ji, see Glossary. 2. Lotus Sutra, chap. 21. 3. The king of Wu is Fu-ch’a (d. 473 b.c.e.), the twenty-fifth ruler of the state of Wu. His father was killed by Kou-chien, king of the state of Yüeh, and Fu-ch’a took revenge two years later by defeating him in battle. Kou-chien proposed a peaceful settlement with Fu-ch’a, but behind the scenes planned to attack the state of Wu again. Wu Tzu-hsü, a loyal minister of Fu-ch’a, saw through the plot and urged the king to kill Kou-chien, but the king would not listen. Instead, he compelled Wu Tzu-hsü to commit suicide in 485 b.c.e., and twelve years later Fu-ch’a was killed by King Kou-chien. 4. Lotus Sutra, chap. 10. 5. “The rulers of the Ch’en and Sui dynasties” refer to Emperor Shu-pao, the fifth and last sovereign of the Ch’en dynasty (557–589), and Emperor Yang, the second sovereign of the Sui dynasty (581–618), respectively. It is said that they summoned the Great Teacher T’ien-t’ai to debate with the leading priests of the ten schools and settle questions of doctrine, and that in consequence, the priests all discarded distorted views their schools had upheld for five hundred years and became followers of T’ien-t’ai’s teachings. And in Japan, during the reign of Emperor Kammu (737–806), in an official debate, the Great Teacher Dengyō refuted the leaders of the six schools of Nara, and clarified the significance of the Lotus Sutra. 6. Though the written addressee of this letter is the lay priest Yadoya Mitsunori, it is clear from the contents that it was addressed to the regent Hōjō Tokimune. The Daishonin asked Yadoya to pass this letter on to the regent. ==== The Writings of Nichiren Daishonin The extraordinary fact that so many of the works of Nichiren Daishonin still exist today, seven hundred years after they were written, is due largely to the earnest struggles of Nikkō Shōnin (1246–1333), the Daishonin’s closest disciple. He was the first to use the honorific term Gosho (“go” is an honorific prefix, and “sho” means writings) to refer to these works, and he fought hard to collect, copy, and preserve his teacher’s writings. Because of his indefatigable efforts against great odds, most of the Daishonin’s important works have been passed down to us today. On April 28, 1952, to commemorate the seven hundredth anniversary of the founding of Nichiren Daishonin’s Buddhism, Nichiren Daishonin’s writings were published by the Soka Gakkai in one volume entitled Nichiren Daishonin gosho zenshū (The Complete Works of Nichiren Daishonin). The publication project was initiated by Jōsei Toda, the second president of the Soka Gakkai, and carried out under the editorial supervision of the scholar Nichikō Hori. Nichikō Hori (1867–1957) began his career as the librarian of Taiseki-ji temple, where, from the age of seventeen, he undertook a thorough study of the originals and copies of the Daishonin’s writings and related documents. Over the years he visited a number of temples, many of which were the main temples of other schools, in order to study their archives. His work also took him to the island of Sado, in search of materials on Abutsu-bō, and to the birthplace of Nikkō Shōnin. Between the years 1925 and 1927, he served as fifty-ninth high priest of Taiseki-ji, but retired in order to devote himself entirely to his research. A total of 426 documents, including fragmentary writings, are collected in that volume. Of these, 172 exist in Nichiren Daishonin’s own handwriting. The Daishonin’s works fall into several categories. Some are formal treatises on Buddhism with many quotations from sutras and doctrinal texts. Examples of such treatises are On Establishing the Correct Teaching and The Object of Devotion for Observing the Mind. The treatises are written in classical Chinese, which, like Latin in Europe until recent centuries, was widely employed in Japan for works of history, philosophy, and religion. Nichiren Daishonin’s writings in classical Chinese are distinguished by great power and fluency. Other writings by the Daishonin take the form of letters to his lay followers. Some of these are lengthy and detailed, giving us much valuable information about the Daishonin’s activities and thinking. Others are short communications written to advise or encourage his followers. These works are written in the ordinary Japanese epistolary style of the Kamakura period. Like the works in Chinese, they show Nichiren Daishonin to have been a master of prose style and contain passages of great warmth and beauty. The treatises, since they are carefully constructed and logical in presentation, pose relatively few problems of interpretation, though occasionally there are quotations whose sources have yet to be identified. But because classical Chinese is very concise in expression, and because much of the language of the treatises is highly specialized, it has at times been deemed advisable to expand the wording of the original in translation in order to make the meaning clear in English. The letters, written in a more intimate and personal style, present greater difficulties of interpretation. Whereas the treatises were intended as formal documents to be handed down to posterity, the letters are in most cases private communications between the Daishonin and his followers and disciples. They take for granted a familiarity with certain background information that was known to the writer and the recipient, but that in many cases remains something of a mystery to us today. Thus, without a thorough knowledge of the circumstances under which the letter was written, and the identity of the recipient, we must often guess at the exact meaning of the text. In addition, epistolary styles tend as a rule to be challenging in any language, since they rely heavily upon politenesses and conventional phrases to convey subtle shades of meaning. The Japanese epistolary style of the Kamakura period is no exception, and in addition, it shares with other types of classical Japanese a tendency toward ambiguity of expression and is very sparing in its use of pronouns. All these factors contribute to making the letters of Nichiren Daishonin difficult to interpret at many points. Specific problems of interpretation are discussed in the notes to the individual translations. As the reader will notice, Nichiren Daishonin in his letters and other writings frequently alludes to various anecdotes drawn from Buddhist texts or works of Chinese history. One should not suppose that he includes these allusions to show off his learning. Such allusions may seem pedantic to readers who are unfamiliar with the cultural background and must turn to the notes for assistance, but it should be kept in mind that the Japanese readers whom Nichiren Daishonin was addressing would have encountered no such difficulty. The anecdotes he refers to would have been as familiar to them as the stories of the Bible or Greek mythology are to Western readers, and thus they would have immediately grasped the significance of the allusion and appreciated its aptness. It may also be noted that quotations from the sutras and other Buddhist writings may very rarely appear in slightly different form place to place in the Daishonin’s writings. The English translation renders these differences exactly as the Daishonin does. ==== What is a Nazarene? He shall be called a Nazarene. ~Matt 2:23 Nazarene is the title by which Jesus and his followers were referred to. The word ‘Christian’ was never used by Jesus or used to describe those who followed him. In the New Testament book of Acts, Paul is tried in Caesarea, and Tertullus is reported as saying: “We have, in fact, found this man a pestilent fellow, an agitator among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes” (Acts 24:5, New Revised Standard Version). It is clear that “Christian” was not the earliest term for the followers of Jesus, since Acts 11:26 reports its first use in Antioch – at a time and in a place at least 10 and possibly 20 or more years after the death of Jesus. Many authors have argued that “Nazarene” was not just one term that was used, but the dominant term, and that it was also used to describe Jesus himself. The chief argument for this claim rests on an interpretation of the way Jesus is referred to by the writers of the gospels. The original Greek forms of all four gospels call him, in places, “Iesou Nazarene” (e.g. Matthew 26:71; Mark 1:24, 10:47, 14:67; Luke 4:34; John 17:5; Acts 2:22). Translations of the Bible, from the fifth century Vulgate on, have generally rendered this into a form equivalent to “Jesus of Nazareth.” However, it is not the only possible translation. Linguistically, “Jesus the Nazarene” would be at least as correct, and some critics have argued that it is more plausible given that city of Nazareth seems to have not existed at the time of Jesus; it is unmentioned in any contemporary history and it is not possible to prove its early existence other than by reference to the gospels. The Vulgate does use a form equivalent to “Nazarene” in one verse (Matthew 2:23), where its reading is Nazaroeus (Nazoraios), but here the original Greek has the word Nazarene on its own, without Iesou. However we translate these verses from the gospels, the evidence from Acts 24 does support the claim that “Nazarene” was an early term for the followers of Jesus. But it does not appear to have been the term most used by those followers: the earliest Christian writings we have, the letters of Paul (which predate the gospels by ten to forty years), use the phrase “followers of the way” or, by far the most common, “the church.” Derivations of “Nazarene” Regardless of these issues of translation, it seems clear that the term “Nazarenes” had at least some currency as a description of some followers of Jesus. What, therefore, does the word mean? The word Nazarene might come from at least four different sources: 1) The place-name Nazareth, via the Greek form Iesou Nazarene; this is the traditional interpretation within mainstream Christianity. In support of this interpretation is that Iesou Nazarene is applied to Jesus in the Gospels only by those who are outside the circle of his intimate friends, as would be natural if a place-name was meant. However in Acts it is employed by Peter and Paul, and attributed by Paul to the risen Christ (Acts, 22:8). Matthew 2:23 reads that “coming he dwelt in a city said by the prophets: That he shall be called a Nazarene,” though no convincing identification of the prophecy concerned has been brought forward, the phrasing again strongly suggests that Matthew meant Nazarene to refer to a place name. 2) The word netzer meaning “branch” or “off-shoot.” This could in turn refer to the claim that Jesus was a “descendant of David,” or to the view that Jesus (or rather the teachings he or his followers advocated) were an offshoot from Judaism. 3) The word nosri which means “one who keeps (guard over)” or “one who observes”. 4) The word nazir which refers to a man who is consecrated and bound by a vow to God, symbolized by avoiding cutting his hair, eating meat or drinking alcohol. Such a man is usually referred to as a Nazirite in English translations, and there are a number of references to Nazirites in the Old Testament. None of these interpretations is unproblematic. It is therefore, quite possible that “Nazarene” was simply a deliberate play on words combining Nazirite with Essene. Nazarenes: Jewish Christians After the word “Christian” had become established as the standard term for the followers of Jesus, there appear to have been one or more groups calling themselves “Nazarenes”, perhaps because they wished to lay claim to a more authentic and/or a more Jewish way of following Jesus. Descriptions of groups with this title are given by the fourth century church father Epiphanius (flourished 370 CE), and Jerome. On the basis of their accounts, the Encyclopaedia Britannica of 1911 stated definitely that the name Nazarenes specifically identified an obscure Jewish-Christian sect, existing at the time of Epiphanius. Epiphanius gives the more detailed, though thoroughly disapproving, description, calling the Nazarenes neither more nor less than Jews pure and simple. He mentions them in his Panarion (xxix. 7) as existing in Syria, Decapolis (Pella) and Basanitis (Cocabe). According to Epiphanius they dated their settlement in Pella from the time of the flight of the Jewish Christians from Jerusalem, immediately before the siege in 70 CE. He describes them as those “…who accept Messiah in such a way that they do not cease to observe the old Law.” Epiphanius adds, however, that they recognized the new covenant as well as the old, and believed in the resurrection, and in the one God and His Son Jesus Christ. He cannot say whether their christological views were identical with those of Cerinthus and his followers, or whether they differed at all from his own. Jerome (Epistle 79, to Augustine), on the other hand, says that though the Nazarenes believed in Christ the Son of God, born of the Virgin Mary, who suffered under Pontius Pilate, and rose again, desiring to be both Jews and Christians, they are neither the one nor the other. They used the Aramaic Gospel of the Hebrews, also known as the Gospel of the Holy Twelve, but while adhering as far as possible to the Mosaic economy as regarded circumcision, Sabbaths, vegetarian foods and the like, they did refuse to recognize the apostolicity of Paul. (Jerome’s Commentary on Isaiah, ix. I). Jerome’s description, taken along with the name (cf. Acts 24:5) and geographical position of the sect, strongly suggest that the Nazarenes of the 4th century interacted with the Ebionites in spite of Epiphanius’ distinction. Earlier church fathers such as Justin Martyr, Origen and Eusebius mention other groups who, to varying extent, accepted Jesus as Messiah while continuing to observe the Jewish Law. It is often suggested that these are the same as the groups identified by Jerome and Epiphanius as Nazarenes. One such group were the Ebionites, referred to in second century writings. There Epiphanius draws a comparative distinction between the Nazarenes and the Ebionites. The Nazarenes of Mount Carmel Copyright © 1999-2006. All rights reserved. The Essene Numerology Chart | Ministerial Training Course ==== 23 IF ONE HAS ERRED, GRIEVE IN ONES SPIRIT, REJOICING FOR ALL THAT WAS GOOD. – – – Golden Verses of Pythagoras === Original Hebrew and Aramaic Texts Translated and edited by Edmond Bordeaux Szekely Essene Revelation page 101, 102, 103 missing And, behold, the cover lifted, And my hands touched the golden pages, And my eyes beheld the mystery of the seven seals. And I beheld, and I heard the voice Of many angels Round about the throne, And the number of them was ten thousand times ten thousand, And thousands of thousands, saying with a loud voice, “All glory, and wisdom, and strength, And power forever and ever, To him who shall reveal the Mystery of Mysteries. And I saw the swirling clouds of golden ligh t Stretching like a fiery bridge between my hands, And the hands of the thirteen elders, And the feet of him who sat on the throne, Whose face was hidden. And I opened the first seal. And I saw, and beheld the Angel of Air. And between her lips flowed the breath of life, And she knelt over the earth And gave to man the winds of Wisdom. And man breathed in. And when he breathed out, the sky darkened, And the sweet air became foul and fetid, And clouds of evil smoke hung low over all the earth. And I turned my face away in shame. And I opened the second seal. And I saw, and beheld the Angel of Water. And between her lips flowed the water of life, And she knelt over the earth And gave to man an ocean of Love. And man entered the clear and shining waters. And when he touched the water, the clear streams darkened, And the crystal waters became thick with slime, And the fish lay gasping in the foul blackness, And all creatures died of thirst. And I turned my face away in shame. And I opened the third seal. And I saw, and beheld the Angel of Sun. And between her lips flowed the light of life, And she knelt over the earth And gave to man the fires of Power. And the strength of the sun entered the heart of man, And he took the power, and made with it a false sun, And, lo, he spread the fires of destruction, Burning the forests, laying waste the green valleys, Leaving only charred bones of his brothers. And I turned my face away in shame. And I opened the fourth seal. And I saw, and beheld the Angel of Joy. And between her lips flowed the music of life, And she knelt over the earth And gave to man the song of Peace. And peace and joy like music Flowed through the soul of man. But he heard only the harsh discord of sadness and discontent, And he lifted up his sword And cut off the hands of the peacemakers, And lifted it up once again And cut off the heads of the singers. And I turned my face away in shame. And I opened the fifth seal. And I saw, and beheld the Angel of Life. And between her lips Flowed the holy alliance between God and Man, And she knelt over the earth And gave to man the gift of Creation. And man created a sickle of iron in the shape of a serpent, And the harvest he reaped was hunger and death. And I turned my face away in shame. And I opened the sixth seal. And I saw, and beheld the Angel of Earth. And between her lips flowed the river of Eternal Life, And she knelt over the earth And gave to man the secret of eternity, And told him to open his eyes And behold the mysterious Tree of Life in the Endless Sea. But man lifted his hand and put out his own eyes, And said there was no eternity. And I turned my face away in shame. And I opened the seventh seal. And I saw, and beheld the Angel of the Earthly Mother. And she brought with her a message of blazing light From the throne of the Heavenly Father. And this message was for the ears of man alone, He who walks between earth and heaven. And into the ear Of man was whispered the message. And he did not hear. But I did not turn away my face in shame. Lo, I reached forth my hand to the wings of the angel, And I turned my voice to heaven, saying, “Tell me the message. For I would eat of the fruit of the Tree of Life that grows in the Sea of Eternity. And the angel looked upon me with great sadness, And there was silence in heaven. And then I heard a voice, which was like unto the voice Which sounded like a trumpet, saying, “O Man, wouldst thou look upon the evil thou hast wrought, When thou didst turn thy face away from the throne of God, When thou didst not make use of the gifts of the seven Angels of the Earthly Mother And the seven Angels of the Heavenly Father? And a terrible pain seized me as I felt within me The souls of all those who had blinded themselves, So as to see only their own desires of the flesh. And I saw the seven angels which stood before God; And to them were given seven trumpets. And another angel came and stood at the altar, Having a golden censer; And there was given unto him much incense, That he should offer it with the prayers of all the angels Upon the golden altar which was before the throne. And the smoke of the incense ascended up before God Out of the angel’s hand. And the angel took the censer, And filled it with the fire of the altar, And cast it into the earth, And there were voices and thunderings, And lightnings, and earthquakes. And the seven angels which had the seven trumpets Prepared themselves to sound., The first angel sounded, And there followed hail and fire mingled with blood, And they were cast upon the earth: And the green forests and trees were burnt up; And all green grass shriveled to cinders. And the second angel sounded, And as it were a great mountain burning with fire Was cast into the sea: And blood rose from the earth as a vapor. And the third angel sounded, And lo, there was a great earthquake; And the sun became as black as sackcloth of hair, And the moon became as blood. And the fourth angel sounded, And the stars of heaven fell onto the earth, Even as a fig tree casteth her untimely figs, When she is shaken of a mighty wind. And the fifth angel sounded, And the heaven departed as a scroll when it is rolled together. And over the whole earth there was not one tree, Nor one flower, nor one blade of grass. And I stood on the earth, And my feet sank into the soil, soft and thick with blood, Stretching as far as the eye could see. And over all the earth was silence. And the sixth angel sounded. And I saw a mighty being come down from heaven, Clothed with a cloud: And a rainbow was upon his head, And his face was as it were the sun, And his feet were pillars offire. And he had in his hand an open book: And he set his right foot upon the sea, and his left on the earth, And he cried with a loud voice, which was wondrous to hear: “O Man, wouldst thou have this vision come to pass?” And I answered, ,’Thou knowest, 0 Holy One, That I would do anything That these terrible things might not come to pass.” And he spoke: “Man has created these powers of destruction. He has wrought them from his own mind. He has turned his face away From the Angels of the Heavenly Father and the Earthly Mother, And he has fashioned his own destruction. ” And I spoke: “Then is there no hope, bright angel? And a blazing light streamed like a river from his hands As he answered, “There is always hope, 0 thou for whom heaven and earth were created. And then the angel, He who stood upon the sea and upon the earth, Lifted up his hand to heaven, And swore by him that liveth for ever and ever, Who created heaven, and the things that therein are, And the earth, and the things that therein are, And the sea, and the things which are therein, That there should be time no longer: But in the days of the voice of the seventh angel, When he shall begin to sound, The mystery of God should be revealed to those Who have eaten from the Tree of Life Which standeth for ever in the Eternal Sea And the voice spoke again, saying: “Go, and take the book which is open in the hand of the angel Which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, “Give me the book, For I would eat from the Tree of Life Which standeth in the middle of the Etemal Sea. And the angel gave to me the book, And I opened the book, and I read therein What had always been, what was now, And what would come to pass. I saw the holocaust which would engulf the earth, And the great destruction Which would drown all her people in oceans of blood. And I saw too the eternity of man And the endless forgiveness of the Almighty. The souls of men were as blank pages in the book, Always ready for a new song to be there inscribed. And I lifted up my face To the seven Angels of the Earthly Mother And the seven Angels of the Heavenly Father, And I felt my feet touching the holy brow of the Earthly Mother, And my fingers touching the holy feet of the Heavenly Father, And I uttered a hymn of Thanksgiving: I thank thee, Heavenly Father, Because thou hast put me at a source Of running streams, At a living spring in a land of dr6ught, Watering an eternal garden Of wonders, The Tree of Life, Mystery of Mysteries, Growing everlasting branches for eternal planting To sink their roots into the stream of life From an eternal source. And thou, Heavenly Father, Protect their fruits With the Angels of the day and of the night And with flames of Eternal Light burning every way. But again the voice spoke, And again my eyes were drawn away From the splendors of the realm of light. “Heed thou, 0 Man! Thou mayest step on the right path And walk in the presence of the Angels. Thou mayest sing of the Earthly Mother by day And of the Heavenly Father by night, And through thy being may course the golden stream of the Law. But wouldst thou leave thy brothers To plunge through the gaping chasm of blood, As the pain-wracked earth shudders and groans Under her chains of stone? Canst thou drink of the cup of eternal life, When thy brothers die of thirst? And my heart was heavy with compassion, And I looked, and lo, ‘There appeared a great wonder in heaven: A woman clothed with the sun, and the moon under her feet, And upon her head a crown of seven stars. And I knew she was the source of running streams And the Mother of the Forests. And I stood upon the sand of the sea, And saw a beast rise up out of the sea, And from his nostrils wafted foul and loathsome air, And where he rose from the sea the clear waters turned to slime, And his body was covered with black and steaming stone. And the woman clothed with the sun’ Reached out her arms to the beast, And the beast drew near and embraced her. And lo, her skin of pearl withered beneath his foul breath, And her back wa s broken by his arms of crushing rock, And with tears of blood she sank into the pool of slime. And from the mouth of the beast there poured armies Of men, Brandishing swords and fighting, one with the other. And they fought with a terrible anger, And they cut off their own limbs and clawed out their eyes, Until they fell into the pit Of slime, Screaming in agony and pain. And I stepped to the edge of the pool and reached down my hand, And I could see the swirling maelstrom of blood, And the men therein, trapped like flies in a web. And I spoke in a loud voice, saying, “Brothers, drop thy swords and take hold of my hand. Leave off this defiling and desecration of she Who hath given thee birth, And he who hath given thee thy inheritance. For thy days of buying and selling are over, And over, too, thy days of hunting and killing. For he that leadeth into captivity shall go into captivity, And he that killeth by the sword must be killed with the sword. And the merchants of the earth shall weep and mourn, For no man buyeth thy merchandise any more: The merchants Of gold, and silver, and precious stones, And of pearls, and fine linen, and purple, and silk, and scarlet, And marble and beasts, and sheep and horses, And chariots and slaves and souls of rnen, All these things can ye not buy and sell, For all is buried in a sea of blood Because thou hast turned thy back on thy father and mother, And worshipped the beast who would build a paradise of stone. Prop thy swords, my brothers, and take hold of my hand. And as our fingers clasped, I saw in the distance a great city, White and shining on the far horizon, glowing alabaster. And there were voices, and thunders, and lightnings, And there was a great earthquake, Such as was not since men were upon the earth, So mighty an earthquake, and so great. And the great city was divided into three parts, And the cities of the nations fell: And the great city came in remembrance before God, To give unto her the cup of the wine of the fierceness of his wrath. And every island fled away, and the mountains were not found. And there fell upon men a great hail out of heaven, Every stone about the weight of a talent. And a mighty angel took up a stone like a great millstone, And cast it into the sea, saying, “Thus with violence shall the great city be thrown down, And shall be found no more at alL And the voice of harpers, and musicians, and of pipers, And of singers, and trumpeters, Shall be heard no more at all in thee; And no craftsman, of whatsoever craft he be, Shall be found any more in thee; And the sound of a millstone shall be heard No more at all in thee. And the light of a candle shall shine No more at all in thee; And the voice of the bridegroom and of the bride shall be Heard No more at all in thee: For thy merchants were the great men of the earth; For by thy sorceries were all nations deceived. And in her was found the blood of prophets, and Of saints, And of all that were slain upon the earth. And my brothers laid hold of my hand, And they struggled out of the pool of slime And stood bewildered on the sea of sand, And skies opened and washed their naked bodies with rain. And I heard a voice from heaven, as the voice of many waters, And as the voice of a great thunder: And I heard the voice of harpers harping with their harps. And they sung as it were a -new song before the throne. And I saw another angel fly in the midst of heaven, Having the songs of day and night And the everlasting gospel to preach unto them That dwell on the earth, Unto them that have climbed from the pit of slime And stand naked and washed by the rain before the throne. And the angel cried, “Fear God, and give glory to him; For the hour of his judgment is come: And worship him that made heaven, and earth, And the sea, and the fountains Of waters. ” And I saw heaven open, and beheld a white horse; And he that sat upon him was called Faithful and True, And in Righteousness he do th judge. His eyes were as aflame of fire, And on his head were many crowns, And he was cloaked in blazing light And his feet were bare. And his name is called the Word of God And the Holy Brotherhood followed him upon white horses, Clothed in fine linen, white and clean. And they entered the eternal Infinite Garden, In whose midst stood the Tree of Life. And the rain-washed naked throngs came before them, Trembling to receive their judgment. For their sins were many, and they have defiled the earth, Yea, they had destroyed the creatures of the land and sea, Poisoned the ground, fouled the air, And buried alive the Mother who had given them birth. But I saw not what befell them, for my vision changed, And I saw a new heaven and a new earth: For the first heaven and the first earth were passed away; And there was no more sea. And I saw the holy city of the Brotherhood Coming down from God out of heaven, Prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, “Lo, the mountain of the Lord’s house Is established in the top of the mountains And is exalted above the hills; And all people shall flow unto it. Come ye, and let us go up to the mountain of the Lord, To the house of God; And he will teach us of his ways, And we will walk in his paths: For out of the Holy Brotherhood shall go forth the Law. Behold, the tabernacle of God is with men, And he will dwell with them, and they shall be his people, And God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; And there shall be no more death, Neither sorrow, nor crying, Neither shall there be any more pat. n: For the former things are passed away. T’hose who made war shall beat their swords into Plowshares, And their spears into pruninghooks: Nation shall not lift up sword against nation, Neither shall they learn war any more: For the former things are passed away. And he spoke again: “Behold, I make all things new. I am Alpha and omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. He that overcometh shall inherit all things, And I will be his God, and he shall be my son. But the fearful, and unbelieving, And the abominable, and murderers, and all liars, Shall dig their own pit which burneth with fire and brimstone. And again my vision changed, And I heard the voices of the Holy Brotherhood raised in song, Saying, “Come ye, and let us walk in the light of the Law. And I saw the holy city, And the Brothers were streaming unto it. And the city had no need of the sun, Neither of the moon, to shine in it: For the glory of God did lighten it. And I saw the pure river of the Water of Life, Clear as crystal, proceeding out of the throne of God. And in the midst of the river stood the Tree of Life, Which bore fourteen manner of fruits, And yielded her fruit to those who wou Id eat of it, And the leaves of the tree were for the healing of the nations. And there shall be no night there; And they need no candte, neither light of the sun, For the Lord God giveth them light: And they shall reign for ever and ever. I have reached the inner vision And through thy spirit in me I have heard thy wondrous secret. Through thy mystic insight Thou hast caused a spring of knowledge To well up within me, A fountain of power, pouring forth living waters; A flood of love and of all-embracing wisdom Like the splendor of Eternal Light. The Nazarenes of Mount Carmel Copyright © 1999-2006. All rights reserved. The Essene Numerology Chart | Ministerial Training Course ==== SUNDAY MORNING – ANGEL OF EARTH, ENTER MY GENERATIVE ORGANS AND REGENERATE MY WHOLE BODY, TOP SOIL GROWTH, SUNDAY EVENING, ANGEL OF CREATIVE WORK, DESCEND UPON HUMANITY AND GIVE ABUNDANCE TO ALL MEN, BEES, CREATIVE WORK. SEEK PEACE WITH THE MORNING COMMUNION: Sunday =Angel of Earth = Top Soil Growth = Regeneration Gland SEEK PEACE WITH NOON CONTEMPLATION: Sunday =Kingdom of the Earthly Mother EVENING COMMUNIONS = Sunday =Angel of Creative Work= Bees = Creative Work of Man ————————————————————————— The Book of the Prophet Isaiah Chapters * 1 * 2 * 3 * 4 * 5 * 6 * 7 * 8 * 9 * 10 * 11 * 12 * 13 * 14 * 15 * 16 * 17 * 18 * 19 * 20 * 21 * 22 * 23 * 24 * 25 * 26 * 27 * 28 * 29 * 30 * 31 * 32 * 33 * 34 * 35 * 36 * 37 * 38 * 39 * 40 * 41 * 42 * 43 * 44 * 45 * 46 * 47 * 48 * 49 * 50 * 51 * 52 * 53 * 54 * 55 * 56 * 57 * 58 * 59 * 60 * 61 * 62 * 63 * 64 * 65 * 66 Chapter 1 The people of Israel are apostate, rebellious, and corrupt; only a few remain faithful—The people’s sacrifices and feasts are rejected—They are called upon to repent and work righteousness—Zion will be redeemed in the day of restoration. Chapter 2 Isaiah sees the latter-day temple, gathering of Israel, and millennial judgment and peace—The proud and wicked will be brought low at the Second Coming—Compare 2 Nephi 12. Chapter 3 Judah and Jerusalem will be punished for their disobedience—The Lord pleads for and judges His people—The daughters of Zion are cursed and tormented for their worldliness—Compare 2 Nephi 13. Chapter 4 Zion and her daughters will be redeemed and cleansed in the millennial day—Compare 2 Nephi 14. Chapter 5 The Lord’s vineyard (Israel) will become desolate, and His people will be scattered—Woes will come upon them in their apostate and scattered state—The Lord will lift an ensign and gather Israel—Compare 2 Nephi 15. Chapter 6 Isaiah sees the Lord—His sins are forgiven—He is called to prophesy—He prophesies of the Jews’ rejection of Christ’s teachings—A remnant will return—Compare 2 Nephi 16. Chapter 7 Ephraim and Syria wage war against Judah—Christ will be born of a virgin—Compare 2 Nephi 17. Chapter 8 Christ will be as a stone of stumbling and a rock of offense—Seek the Lord, not muttering wizards—Turn to the law and to the testimony for guidance—Compare 2 Nephi 18. Chapter 9 Isaiah speaks about the Messiah—The people in darkness will see a great Light—Unto us a Child is born—He will be the Prince of Peace and reign on David’s throne—Compare 2 Nephi 19. Chapter 10 The destruction of Assyria is a type of the destruction of the wicked at the Second Coming—Few people will be left after the Lord comes again—The remnant of Jacob will return in that day—Compare 2 Nephi 20. Chapter 11 The stem of Jesse (Christ) will judge in righteousness—The knowledge about God will cover the earth in the Millennium—The Lord will raise an ensign and gather Israel—Compare 2 Nephi 21. Chapter 12 In the millennial day, all men will praise the Lord—He will dwell among them—Compare 2 Nephi 22. Chapter 13 The destruction of Babylon is a type of the destruction at the Second Coming—It will be a day of wrath and vengeance—Babylon (the world) will fall forever—Compare 2 Nephi 23. Chapter 14 Israel will be gathered and enjoy millennial rest—Lucifer was cast out of heaven for rebellion—Israel will triumph over Babylon (the world)—Compare 2 Nephi 24. Chapter 15 Moab will be laid waste, and her people will howl and weep. Chapter 16 Moab is condemned, and her people will sorrow—The Messiah will sit on David’s throne, seeking justice and hastening righteousness. Chapter 17 Israel was scattered because she forgot God—Yet the nations that plunder her will be destroyed. Chapter 18 The Lord will raise the gospel ensign, send messengers to His scattered people, and gather them to Mount Zion. Chapter 19 The Lord will smite and destroy Egypt—Finally He will heal her, and Egypt and Assyria will be blessed with Israel. Chapter 20 Assyria will overrun Egypt and make her ashamed. Chapter 21 Babylon is fallen, is fallen!—Other nations also are destroyed. Chapter 22 Jerusalem will be attacked and scourged—The people will be carried captive—The Messiah will hold the key of the house of David, inherit glory, and be fastened as a nail in a sure place. Chapter 23 Tyre will be overthrown. Chapter 24 Men will transgress the law and break the everlasting covenant—At the Second Coming, they will be burned, the earth will reel, and the sun will be ashamed—Then the Lord will reign in Zion and in Jerusalem. Chapter 25 In Mount Zion the Lord will prepare a gospel feast of rich food—He will swallow up death in victory—It will be said, Lo, this is our God. Chapter 26 Trust in the Lord forever—Jehovah will die and be resurrected—All men will rise in the Resurrection. Chapter 27 The people of Israel will blossom and bud and fill the earth with fruit—They will be gathered one by one and will worship the Lord. Chapter 28 Woe to the drunkards of Ephraim!—Revelation comes line upon line and precept upon precept—Christ, the sure foundation, is promised. Chapter 29 A people (the Nephites) will speak as a voice from the dust—The Apostasy, restoration of the gospel, and coming forth of a sealed book (the Book of Mormon) are foretold—Compare 2 Nephi 27. Chapter 30 Israel is scattered for rejecting the seers and prophets—Israel’s people will be gathered and blessed temporally and spiritually—The Lord will come in a day of apostasy to judge and destroy the wicked. Chapter 31 Israel is reproved for turning to Egypt for help—When the Lord comes, He will defend and preserve His people. Chapter 32 A king (the Messiah) will reign in righteousness—The land of Israel will be a wilderness until the day of restoration and gathering. Chapter 33 Apostasy and wickedness will precede the Second Coming—The Lord will come with devouring fire—Zion and its stakes will be perfected—The Lord is our Judge, Lawgiver, and King. Chapter 34 The Second Coming will be a day of vengeance and judgment—The indignation of the Lord will be upon all nations—His sword will fall upon the world. Chapter 35 In the day of restoration, the desert will blossom, the Lord will come, Israel will be gathered, and Zion will be built up. Chapter 36 The Assyrians war against Judah and blaspheme the Lord. Chapter 37 Hezekiah seeks counsel from Isaiah to save Jerusalem—Isaiah prophesies the defeat of the Assyrians and the death of Sennacherib—Hezekiah prays for deliverance—Sennacherib sends a blasphemous letter—Isaiah prophesies that the Assyrians will be destroyed and that a remnant of Judah will flourish—An angel slays 185,000 Assyrians—Sennacherib is slain by his sons. Chapter 38 Hezekiah’s life is lengthened fifteen years—The sun goes back ten degrees as a sign—Hezekiah praises and thanks the Lord. Chapter 39 Hezekiah reveals his wealth to Babylon—Isaiah prophesies the Babylonian captivity. Chapter 40 Isaiah speaks about the Messiah—Prepare ye the way of the Lord—He will feed His flock like a shepherd—Israel’s God is incomparably great. Chapter 41 To Israel the Lord says, Ye are my servants; I will preserve you—Idols are nothing—One will bring good tidings to Jerusalem. Chapter 42 Isaiah speaks about the Messiah—The Lord will bring His law and His justice, be a light to the Gentiles, and free the prisoners—Praise the Lord. Chapter 43 To Israel the Lord says, I am your God; I will gather your descendants; beside me there is no Savior; you are my witnesses. Chapter 44 The Lord’s Spirit will be poured out on the descendants of Israel—Idols of wood are as fuel for a fire—The Lord will gather, bless, and redeem Israel and rebuild Jerusalem. Chapter 45 Cyrus will free the captives of Israel from Babylon—Come unto Jehovah (Christ) and be saved—To Him every knee will bow and every tongue will take an oath. Chapter 46 Idols are not to be compared with the Lord—He alone is God and will save Israel. Chapter 47 Babylon and Chaldea will be destroyed for their iniquities—No one will save them. Chapter 48 The Lord reveals His purposes to Israel—Israel has been chosen in the furnace of affliction and is to depart from Babylon—Compare 1 Nephi 20. Chapter 49 The Messiah will be a light to the Gentiles and will free the prisoners—Israel will be gathered with power in the last days—Kings will be the nursing fathers of Israel—Compare 1 Nephi 21. Chapter 50 Isaiah speaks as the Messiah—He will have the tongue of the learned—He will give His back to the smiters—He will not be confounded—Compare 2 Nephi 7. Chapter 51 In the last days, the Lord will comfort Zion and gather Israel—The redeemed will come to Zion amid great joy—Compare 2 Nephi 8. Chapter 52 In the last days, Zion will return, and Israel will be redeemed—The Messiah will deal prudently and be exalted. Chapter 53 Isaiah speaks about the Messiah—His humiliation and sufferings are described—He makes His soul an offering for sin and makes intercession for the transgressors—Compare Mosiah 14. Chapter 54 In the last days, Zion and her stakes will be established, and Israel will be gathered in mercy and tenderness—Israel will triumph—Compare 3 Nephi 22. Chapter 55 Come and drink; salvation is free—The Lord will make an everlasting covenant with Israel—Seek the Lord while He is near. Chapter 56 All who keep the commandments will be exalted—Other people will join Israel—The Lord will gather others to the house of Israel. Chapter 57 When the righteous die, they enter into peace—Mercy is promised to the penitent—There is no peace for the wicked. Chapter 58 The true law of the fast, with its purposes and attendant blessings, is set forth—The commandment to keep the Sabbath is given. Chapter 59 The people of Israel are separated from their God by iniquity—Their sins testify against them—The Messiah will intercede, come to Zion, and redeem the repentant. Chapter 60 In the last days, Israel will rise again as a mighty nation—The gentile peoples will join with and serve Israel—Zion will be established—Finally, Israel will dwell in celestial splendor. Chapter 61 Isaiah speaks about the Messiah—The Messiah will have the Spirit, preach the gospel, and proclaim liberty—In the last days, the Lord will call His ministers and make an everlasting covenant with the people. Chapter 62 In the last days, Israel will be gathered—Zion will be established—Her watchmen will teach about the Lord—The gospel standard will be lifted up—The people will be called holy, the redeemed of the Lord. Chapter 63 The Second Coming will be a day of vengeance and also the year of the redeemed of the Lord—Then the Saints will praise the Lord and acknowledge Him as their father. Chapter 64 The people of the Lord pray for the Second Coming and for the salvation that will then be theirs. Chapter 65 Ancient Israel was rejected for rejecting the Lord—The Lord’s people will rejoice and triumph during the Millennium. Chapter 66 At the Second Coming, Israel, as a nation, will be born in a day; the wicked will be destroyed; and the Gentiles will hear the gospel. The First Epistle General of John Chapters * 1 * 2 * 3 * 4 * 5 Chapter 1 The Saints gain fellowship with God by obedience—We must confess our sins to gain forgiveness. Chapter 2 Christ is our Advocate with the Father—We know God by obedience—Love not the world—Anti-Christs will come in the last days. Chapter 3 The sons of God will become like Christ—Love for others is required to gain eternal life—Obedience ensures us an answer to our prayers. Chapter 4 Try the spirits—God is love and dwells in those who love Him. Chapter 5 Saints are born of God through belief in Christ—Water, blood, and the Spirit testify of Christ—Belief in Christ is required in order to gain eternal life. Rights and Use Information (Updated 2/21/2012) Privacy Policy (Updated 3/18/2014) © 2015 by Intellectual Reserve, Inc. All rights reserved. Chapter 1 The Saints gain fellowship with God by obedience—We must confess our sins to gain forgiveness. 1 aThat which was from the bbeginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the cWord of life; 2 (For the life was manifested, and we have seen it, and bear witness, and ashew unto you that beternal life, which was with the Father, and was manifested unto us;) 3 That which we have aseen and heard declare we unto you, that ye also may have fellowship with us: and truly our bfellowship is with the cFather, and with his Son Jesus Christ. 4 And these things awrite we unto you, that your joy may be full. 5 This then is the message which we have heard of him, and declare unto you, that God is alight, and in him is no bdarkness at all. 6 If we say that we have fellowship with him, and awalk in bdarkness, we lie, and do not the truth: 7 But if we awalk in the light, as he is in the light, we have fellowship one with another, and the bblood of Jesus Christ his Son ccleanseth us from all sin. 8 If we say that we have ano bsin, we cdeceive ourselves, and the truth is not in us. 9 If we aconfess our sins, he is faithful and bjust to cforgive us our sins, and to dcleanse us from all unrighteousness. 10 If we say that we have anot sinned, we make him a liar, and his word is not in us. Chapter 2 Christ is our Advocate with the Father—We know God by obedience—Love not the world—Anti-Christs will come in the last days. 1 My little children, these things write I unto you, that ye sin not. aAnd if any man sin, we have an badvocate with the Father, Jesus Christ the righteous: 2 And he is the apropitiation for our sins: and not for ours only, but also for the sins of the whole bworld. 3 And hereby we do know that we know him, if we akeep his commandments. 4 He that saith, I know him, and keepeth not his acommandments, is a bliar, and the truth is not in him. 5 But whoso akeepeth his word, in him verily is the love of God perfected: hereby know we that we are bin him. 6 He that saith he aabideth in him ought himself also so to bwalk, even as he walked. 7 aBrethren, I write no new commandment unto you, but an old commandment which ye had from the beginning. The old commandment is the word which ye have heard from the beginning. 8 Again, a new commandment I write unto you, awhich thing is true in him and in you: because the bdarkness is cpast, and the true dlight now shineth. 9 He that saith he is in the light, and hateth his brother, is in darkness even until now. 10 He that aloveth his bbrother abideth in the light, and there is none occasion of stumbling in him. 11 But he that hateth his brother is in darkness, and awalketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes. 12 I awrite unto you, little bchildren, because your sins are forgiven you cfor his dname’s sake. 13 I write unto you, fathers, because ye have known him that is from the beginning. I write unto you, young men, because ye have overcome the wicked one. I write unto you, little children, because ye have known the Father. 14 I have written unto you, fathers, because ye have known him that is from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one. 15 Love not the aworld, neither the things that are in the bworld. If any man love the world, the clove of the Father is not in him. 16 For all that is in the world, the alust of the flesh, and the lust of the eyes, and the bpride of life, is not of the Father, but is of the cworld. 17 And the aworld bpasseth away, and the lust thereof: but he that doeth the cwill of God dabideth for ever. 18 Little children, it is the last time: and as ye have heard that aantichrist shall come, even now are there many bantichrists; whereby we know that it is the last time. 19 They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us. 20 But ye have an aunction from the bHoly One, and ye know all things. 21 I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth. 22 Who is a aliar but he that denieth that Jesus is the Christ? He is bantichrist, that denieth the Father and the Son. 23 Whosoever denieth the Son, the same hath not the Father: [but] he that aacknowledgeth the Son hath the Father also. 24 Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the abeginning shall remain in you, ye also shall continue in the Son, and in the Father. 25 And this is the apromise that he hath promised us, even beternal life. 26 These things have I written unto you concerning them that aseduce you. 27 But the anointing which ye have received of him abideth in you, and ye need not that any man ateach you: but as the same banointing cteacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him. 28 And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming. 29 If ye know that he is righteous, ye know that every one that doeth arighteousness is bborn of him. Chapter 3 The sons of God will become like Christ—Love for others is required to gain eternal life—Obedience ensures us an answer to our prayers. 1 Behold, what manner of alove the Father hath bestowed upon us, that we should be called the bsons of God: therefore the cworld knoweth us not, because it knew him not. 2 Beloved, now are we the asons of God, and it doth not yet appear what we shall be: but we know that, when he shall bappear, we shall be clike him; for we shall dsee him as he is. 3 And every man that hath this ahope in him bpurifieth himself, even as he is cpure. 4 Whosoever committeth sin atransgresseth also the law: for bsin is the transgression of the law. 5 And ye know that he was manifested to take away our asins; and in him is no sin. 6 Whosoever abideth in him asinneth not: bwhosoever sinneth hath not seen him, neither cknown him. 7 Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous. 8 He that acommitteth bsin is of the devil; for the devil csinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the ddevil. 9 Whosoever is aborn of God bdoth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God. 10 In this the children of God are amanifest, and the bchildren of the devil: whosoever doeth not crighteousness is not of God, neither he that loveth not his brother. 11 For this is the amessage that ye heard from the beginning, that we should love one another. 12 Not as aCain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother’s righteous. 13 Marvel not, my brethren, if the world hate you. 14 We know that we have passed from death unto alife, because we love the bbrethren. He that cloveth not his brother abideth in ddeath. 15 Whosoever ahateth his brother is a murderer: and ye know that no bmurderer hath eternal life abiding in him. 16 Hereby perceive we the alove of bGod, because he laid down his life for us: and we ought to lay down our lives for the brethren. 17 But whoso hath this world’s good, and seeth his abrother have bneed, and cshutteth up his bowels of dcompassion from him, how dwelleth the love of God in him? 18 My little children, let us not love in word, aneither in tongue; but in bdeed and in truth. 19 And hereby we know that we are of the truth, and shall assure our hearts before him. 20 For if our heart condemn us, God is greater than our heart, and aknoweth all things. 21 Beloved, if our heart condemn us not, then have we aconfidence toward God. 22 And whatsoever we aask, we receive of him, because we bkeep his ccommandments, and do those things that are pleasing in his sight. 23 And this is his acommandment, That we should bbelieve on the cname of his Son Jesus Christ, and dlove one another, as he gave us commandment. 24 And he that keepeth his commandments adwelleth in him, and he in him. And hereby we know that he babideth in us, by the cSpirit which he hath given us. Chapter 4 Try the spirits—God is love and dwells in those who love Him. 1 Beloved, believe not every aspirit, but btry the cspirits whether they are of God: because many dfalse prophets are gone out into the world. 2 Hereby aknow ye the bSpirit of God: Every spirit that confesseth that Jesus Christ is come in the cflesh is of God: 3 And every spirit that confesseth not that Jesus Christ is come in the flesh is anot of God: and this is that spirit of bantichrist, whereof ye have heard that it should come; and even now already is it in the world. 4 Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world. 5 They are of the aworld: therefore speak they of the world, and the world heareth them. 6 We are of God: he that knoweth God aheareth us; he that is not of God heareth not us. Hereby bknow we the cspirit of truth, and the spirit of derror. 7 Beloved, let us alove one another: for blove is of God; and every one that loveth is cborn of God, and knoweth God. 8 He that loveth not aknoweth not God; for God is love. 9 In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might alive through him. 10 Herein is love, not that we loved God, but that he aloved us, and bsent his Son to be the cpropitiation for our sins. 11 Beloved, if God so loved us, we ought also to love one another. 12 aNo man hath bseen God at any time. If we love one another, cGod ddwelleth in us, and his love is perfected in us. 13 Hereby know we that we adwell in him, and he in us, because he hath given us of his Spirit. 14 And we have seen and do atestify that the Father bsent the Son to be the cSaviour of the dworld. 15 Whosoever shall aconfess that Jesus is the Son of God, God dwelleth in him, and he in God. 16 And we have known and believed the love that God hath to us. God is love; and he that adwelleth in love dwelleth in God, and God in him. 17 Herein is our love made perfect, that we may have boldness in the day of judgment: because as he ais, so are we in this world. 18 There is no afear in blove; but perfect clove casteth out fear: because fear hath dtorment. He that feareth is not made perfect in love. 19 We alove him, because he first loved us. 20 If a man say, I love God, and ahateth his bbrother, he is a cliar: for he that loveth not his dbrother whom he hath seen, how can he love God whom he hath not eseen? 21 And this commandment have we from him, That he who aloveth God love his brother also. Chapter 5 Saints are born of God through belief in Christ—Water, blood, and the Spirit testify of Christ—Belief in Christ is required in order to gain eternal life. 1 Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him. 2 By this we know that we alove the bchildren of God, when we love God, and keep his commandments. 3 For this is the alove of God, that we bkeep his commandments: and his commandments are not cgrievous. 4 For whatsoever is aborn of God bovercometh the world: and this is the cvictory that overcometh the world, even our faith. 5 Who is he that aovercometh the world, but he that believeth that Jesus is the Son of God? 6 This is he that acame by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the bSpirit that beareth cwitness, because the Spirit is truth. 7 For there are three that bear record in heaven, the aFather, the Word, and the Holy Ghost: and these three are bone. 8 And there are three that bear witness in earth, the aSpirit, and the water, and the bblood: and these three agree in one. 9 If we receive the awitness of men, the bwitness of God is greater: for this is the cwitness of God which he hath testified of his Son. 10 He that abelieveth on the Son of God hath the bwitness in himself: he that believeth not God hath made him a liar; because he believeth not the crecord that God gave of his Son. 11 And this is the record, that God hath given to us aeternal life, and this blife is in his Son. 12 He that hath the Son hath life; and he that hath not the Son of God hath not life. 13 These things have I awritten unto you that believe on the name of the Son of God; that ye may know that ye have eternal blife, and that ye may believe on the name of the Son of God. 14 And this is the confidence that we have in him, that, if we ask any thing according to his awill, he bheareth us: 15 And if we know that he hear us, whatsoever we aask, we know that we have the petitions that we bdesired of him. 16 If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it. 17 All unrighteousness is asin: and there is a bsin not unto death. 18 We know that whosoever is aborn of God bsinneth not; but he that is begotten of God ckeepeth himself, and that dwicked one toucheth him not. 19 And we know that we are of aGod, and the whole bworld lieth in cwickedness. 20 And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and aeternal life. 21 Little children, keep yourselves from idols. Amen. LDS.ORG Chapter 1 King Benjamin teaches his sons the language and prophecies of their fathers—Their religion and civilization have been preserved because of the records kept on the various plates—Mosiah is chosen as king and is given custody of the records and other things. About 130–124 B.C. Chapter 2 King Benjamin addresses his people—He recounts the equity, fairness, and spirituality of his reign—He counsels them to serve their Heavenly King—Those who rebel against God will suffer anguish like unquenchable fire. About 124 B.C. Chapter 3 King Benjamin continues his address—The Lord Omnipotent will minister among men in a tabernacle of clay—Blood will come from every pore as He atones for the sins of the world—His is the only name whereby salvation comes—Men can put off the natural man and become Saints through the Atonement—The torment of the wicked will be as a lake of fire and brimstone. About 124 B.C. Chapter 4 King Benjamin continues his address—Salvation comes because of the Atonement—Believe in God to be saved—Retain a remission of your sins through faithfulness—Impart of your substance to the poor—Do all things in wisdom and order. About 124 B.C. Chapter 5 The Saints become the sons and daughters of Christ through faith—They are then called by the name of Christ—King Benjamin exhorts them to be steadfast and immovable in good works. About 124 B.C. Chapter 6 King Benjamin records the names of the people and appoints priests to teach them—Mosiah reigns as a righteous king. About 124–121 B.C. Chapter 7 Ammon finds the land of Lehi-Nephi, where Limhi is king—Limhi’s people are in bondage to the Lamanites—Limhi recounts their history—A prophet (Abinadi) had testified that Christ is the God and Father of all things—Those who sow filthiness reap the whirlwind, and those who put their trust in the Lord will be delivered. About 121 B.C. Chapter 8 Ammon teaches the people of Limhi—He learns of the twenty-four Jaredite plates—Ancient records can be translated by seers—No gift is greater than seership. About 121 B.C. The Record of Zeniff—An account of his people, from the time they left the land of Zarahemla until the time that they were delivered out of the hands of the Lamanites. Comprising chapters 9 through 22. Chapter 9 Zeniff leads a group from Zarahemla to possess the land of Lehi-Nephi—The Lamanite king permits them to inherit the land—There is war between the Lamanites and Zeniff’s people. About 200–187 B.C. Chapter 10 King Laman dies—His people are wild and ferocious and believe in false traditions—Zeniff and his people prevail against them. About 187–160 B.C. Chapter 11 King Noah rules in wickedness—He revels in riotous living with his wives and concubines—Abinadi prophesies that the people will be taken into bondage—His life is sought by King Noah. About 160–150 B.C. Chapter 12 Abinadi is imprisoned for prophesying the destruction of the people and the death of King Noah—The false priests quote the scriptures and pretend to keep the law of Moses—Abinadi begins to teach them the Ten Commandments. About 148 B.C. Chapter 13 Abinadi is protected by divine power—He teaches the Ten Commandments—Salvation does not come by the law of Moses alone—God Himself will make an atonement and redeem His people. About 148 B.C. Chapter 14 Isaiah speaks messianically—The Messiah’s humiliation and sufferings are set forth—He makes His soul an offering for sin and makes intercession for transgressors—Compare Isaiah 53. About 148 B.C. Chapter 15 How Christ is both the Father and the Son—He will make intercession and bear the transgressions of His people—They and all the holy prophets are His seed—He brings to pass the Resurrection—Little children have eternal life. About 148 B.C. Chapter 16 God redeems men from their lost and fallen state—Those who are carnal remain as though there were no redemption—Christ brings to pass a resurrection to endless life or to endless damnation. About 148 B.C. Chapter 17 Alma believes and writes the words of Abinadi—Abinadi suffers death by fire—He prophesies disease and death by fire upon his murderers. About 148 B.C. Chapter 18 Alma preaches in private—He sets forth the covenant of baptism and baptizes at the waters of Mormon—He organizes the Church of Christ and ordains priests—They support themselves and teach the people—Alma and his people flee from King Noah into the wilderness. About 147–145 B.C. Chapter 19 Gideon seeks to slay King Noah—The Lamanites invade the land—King Noah suffers death by fire—Limhi rules as a tributary monarch. About 145–121 B.C. Chapter 20 Some Lamanite daughters are abducted by the priests of Noah—The Lamanites wage war upon Limhi and his people—The Lamanite hosts are repulsed and pacified. About 145–123 B.C. Chapter 21 Limhi’s people are smitten and defeated by the Lamanites—Limhi’s people meet Ammon and are converted—They tell Ammon of the twenty-four Jaredite plates. About 122–121 B.C. Chapter 22 Plans are made for the people to escape from Lamanite bondage—The Lamanites are made drunk—The people escape, return to Zarahemla, and become subject to King Mosiah. About 121–120 B.C. An account of Alma and the people of the Lord, who were driven into the wilderness by the people of King Noah. Comprising chapters 23 and 24. Chapter 23 Alma refuses to be king—He serves as high priest—The Lord chastens His people, and the Lamanites conquer the land of Helam—Amulon, leader of King Noah’s wicked priests, rules subject to the Lamanite monarch. About 145–121 B.C. Chapter 24 Amulon persecutes Alma and his people—They are to be put to death if they pray—The Lord makes their burdens seem light—He delivers them from bondage, and they return to Zarahemla. About 145–120 B.C. Chapter 25 The descendants of Mulek at Zarahemla become Nephites—They learn of the people of Alma and of Zeniff—Alma baptizes Limhi and all his people—Mosiah authorizes Alma to organize the Church of God. About 120 B.C. Chapter 26 Many members of the Church are led into sin by unbelievers—Alma is promised eternal life—Those who repent and are baptized gain forgiveness—Church members in sin who repent and confess to Alma and to the Lord will be forgiven; otherwise, they will not be numbered among the people of the Church. About 120–100 B.C. Chapter 27 Mosiah forbids persecution and enjoins equality—Alma the younger and the four sons of Mosiah seek to destroy the Church—An angel appears and commands them to cease their evil course—Alma is struck dumb—All mankind must be born again to gain salvation—Alma and the sons of Mosiah declare glad tidings. About 100–92 B.C. Chapter 28 The sons of Mosiah go to preach to the Lamanites—Using the two seer stones, Mosiah translates the Jaredite plates. About 92 B.C. Chapter 29 Mosiah proposes that judges be chosen in place of a king—Unrighteous kings lead their people into sin—Alma the younger is chosen chief judge by the voice of the people—He is also the high priest over the Church—Alma the elder and Mosiah die. About 92–91 B.C. Section 23 A series of five revelations given through Joseph Smith the Prophet, at Manchester, New York, April 1830, to Oliver Cowdery, Hyrum Smith, Samuel H. Smith, Joseph Smith Sr., and Joseph Knight Sr. As the result of earnest desire on the part of the five persons named to know of their respective duties, the Prophet inquired of the Lord and received a revelation for each person. 1–7, These early disciples are called to preach, exhort, and strengthen the Church. 1 Behold, I speak unto you, Oliver, a few words. Behold, thou art blessed, and art under no condemnation. But beware of apride, lest thou shouldst enter into btemptation. 2 Make known thy calling unto the church, and also before the aworld, and thy heart shall be opened to preach the truth from henceforth and forever. Amen. 3 Behold, I speak unto you, Hyrum, a few words; for thou also art under no condemnation, and thy heart is opened, and thy tongue aloosed; and thy calling is to exhortation, and to bstrengthen the church continually. Wherefore thy duty is unto the church forever, and this because of thy family. Amen. 4 Behold, I speak a few words unto you, aSamuel; for thou also art under no condemnation, and thy calling is to exhortation, and to strengthen the church; and thou art not as yet called to preach before the world. Amen. 5 Behold, I speak a few words unto you, Joseph; for thou also art under no acondemnation, and thy calling also is to exhortation, and to strengthen the church; and this is thy duty from henceforth and forever. Amen. 6 Behold, I manifest unto you, Joseph Knight, by these words, that you must take up your across, in the which you must bpray cvocally before the world as well as in secret, and in your family, and among your friends, and in all places. 7 And, behold, it is your duty to unite with the true achurch, and give your language to exhortation continually, that you may receive the reward of the blaborer. Amen. === Scriptures * Holy Bible o Old Testament o New Testament * Book of Mormon * Doctrine and Covenants * Pearl of Great Price * Study Helps * Formats and Downloads * Bible Videos * Search * 2013 Edition o Announcement Article o Heritage, Study, and Blessings o History o Adjustments o Availability * Home o LDS.org o * Scriptures * Pearl of Great Price * Joseph Smith—History * 1 * Previous * Next * Home o LDS.org o * Scriptures * Pearl of Great Price * Joseph Smith—History * 1 * Previous * Next Joseph Smith—History Extracts from the History of Joseph Smith, the Prophet Chapter 1 Joseph Smith tells of his ancestry, family members, and their early abodes—An unusual excitement about religion prevails in western New York—He determines to seek wisdom as directed by James—The Father and the Son appear, and Joseph is called to his prophetic ministry. (Verses 1–20.) 1 Owing to the many reports which have been put in circulation by evil-disposed and designing persons, in relation to the rise and progress of aThe Church of Jesus Christ of Latter-day Saints, all of which have been designed by the authors thereof to militate against its character as a Church and its progress in the world—I have been induced to write this history, to disabuse the public mind, and put all inquirers after truth in possession of the bfacts, as they have transpired, in relation both to myself and the Church, so far as I have such facts in my possession. 2 In this history I shall present the various events in relation to this Church, in truth and righteousness, as they have transpired, or as they at present exist, being now [1838] the aeighth byear since the organization of the said Church. 3 aI was born in the year of our Lord one thousand eight hundred and five, on the twenty-third day of December, in the town of Sharon, Windsor county, State of Vermont. … My father, bJoseph Smith, Sen., left the State of Vermont, and moved to Palmyra, Ontario (now Wayne) county, in the State of New York, when I was in my tenth year, or thereabouts. In about four years after my father’s arrival in Palmyra, he moved with his family into Manchester in the same county of Ontario— 4 His family consisting of eleven souls, namely, my father, Joseph Smith; my amother, Lucy Smith (whose name, previous to her marriage, was Mack, daughter of Solomon Mack); my brothers, bAlvin (who died November 19th, 1823, in the 26th year of his age), cHyrum, myself, dSamuel Harrison, William, Don Carlos; and my sisters, Sophronia, Catherine, and Lucy. 5 Some time in the second year after our removal to Manchester, there was in the place where we lived an unusual excitement on the subject of religion. It commenced with the Methodists, but soon became general among all the sects in that region of country. Indeed, the whole district of country seemed affected by it, and great multitudes united themselves to the different religious parties, which created no small stir and division amongst the people, some crying, a“Lo, here!” and others, “Lo, there!” Some were contending for the Methodist faith, some for the Presbyterian, and some for the Baptist. 6 For, notwithstanding the great alove which the converts to these different faiths expressed at the time of their conversion, and the great zeal manifested by the respective clergy, who were active in getting up and promoting this extraordinary scene of religious feeling, in order to have everybody converted, as they were pleased to call it, let them join what sect they pleased; yet when the converts began to file off, some to one party and some to another, it was seen that the seemingly good feelings of both the priests and the converts were more bpretended than real; for a scene of great confusion and bad feeling ensued—priest contending against priest, and convert against convert; so that all their good feelings one for another, if they ever had any, were entirely lost in a strife of words and a contest about opinions. 7 I was at this time in my fifteenth year. My father’s family was proselyted to the Presbyterian faith, and four of them joined that church, namely, my mother, Lucy; my brothers Hyrum and Samuel Harrison; and my sister Sophronia. 8 During this time of great excitement my mind was called up to serious reflection and great uneasiness; but though my feelings were deep and often poignant, still I kept myself aloof from all these parties, though I attended their several meetings as often as occasion would permit. In process of time my mind became somewhat partial to the Methodist sect, and I felt some desire to be united with them; but so great were the confusion and astrife among the different denominations, that it was impossible for a person young as I was, and so unacquainted with men and things, to come to any certain conclusion who was bright and who was wrong. 9 My mind at times was greatly excited, the cry and tumult were so great and incessant. The Presbyterians were most decided against the Baptists and Methodists, and used all the powers of both reason and sophistry to prove their errors, or, at least, to make the people think they were in error. On the other hand, the Baptists and Methodists in their turn were equally zealous in endeavoring to establish their own tenets and disprove all others. 10 In the midst of this war of words and tumult of opinions, I often said to myself: What is to be done? Who of all these parties are right; or, are they all wrong together? If any one of them be aright, which is it, and how shall I know it? 11 While I was laboring under the extreme difficulties caused by the contests of these parties of religionists, I was one day reading the aEpistle of James, first chapter and fifth verse, which reads: If any of you lack bwisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. 12 Never did any passage of ascripture come with more power to the heart of man than this did at this time to mine. It seemed to enter with great force into every feeling of my heart. I reflected on it again and again, knowing that if any person needed bwisdom from God, I did; for how to act I did not know, and unless I could get more wisdom than I then had, I would never know; for the teachers of religion of the different sects cunderstood the same passages of scripture so differently as to destroy all confidence in settling the question by an appeal to the Bible. 13 At length I came to the conclusion that I must either remain in adarkness and confusion, or else I must do as James directs, that is, ask of God. I at length came to the determination to “ask of God,” concluding that if he gave wisdom to them that lacked wisdom, and would bgive liberally, and not upbraid, I might venture. 14 So, in accordance with this, my determination to ask of God, I retired to the awoods to make the attempt. It was on the morning of a bbeautiful, clear day, early in the spring of eighteen hundred and twenty. It was the first time in my life that I had made such an attempt, for amidst all my anxieties I had never as yet made the attempt to cpray dvocally. 15 After I had retired to the place where I had previously designed to go, having looked around me, and finding myself alone, I kneeled down and began to offer up the desires of my heart to God. I had scarcely done so, when immediately I was aseized upon by some power which entirely overcame me, and had such an astonishing influence over me as to bind my tongue so that I could not speak. Thick bdarkness gathered around me, and it seemed to me for a time as if I were doomed to sudden destruction. 16 But, exerting all my powers to acall upon God to deliver me out of the power of this enemy which had seized upon me, and at the very moment when I was ready to sink into bdespair and abandon myself to destruction—not to an imaginary ruin, but to the power of some actual being from the unseen world, who had such marvelous power as I had never before felt in any being—just at this moment of great alarm, I saw a pillar of clight exactly over my head, above the brightness of the dsun, which descended gradually until it fell upon me. 17 It no sooner appeared than I found myself adelivered from the enemy which held me bound. When the light rested upon me I bsaw two cPersonages, whose brightness and dglory defy all description, estanding above me in the air. One of them spake unto me, calling me by name and said, pointing to the other—This is My fBeloved gSon. Hear Him! 18 My object in going to ainquire of the Lord was to know which of all the sects was right, that I might know which to join. No sooner, therefore, did I get possession of myself, so as to be able to speak, than I asked the Personages who stood above me in the light, which of all the sects was right (for at this time it had never entered into my heart that all were wrong)—and which I should join. 19 I was answered that I must join none of them, for they were all awrong; and the Personage who addressed me said that all their creeds were an abomination in his sight; that those bprofessors were all ccorrupt; that: “they ddraw near to me with their lips, but their ehearts are far from me, they teach for doctrines the fcommandments of men, having a form of godliness, but they deny the gpower thereof.” 20 He again forbade me to join with any of them; and many other things did he say unto me, which I cannot write at this time. When I came to myself again, I found myself alying on my back, looking up into heaven. When the light had departed, I had no strength; but soon recovering in some degree, I went home. And as I leaned up to the fireplace, bmother inquired what the matter was. I replied, “Never mind, all is well—I am well enough off.” I then said to my mother, “I have learned for myself that Presbyterianism is not true.” It seems as though the cadversary was aware, at a very early period of my life, that I was destined to prove a disturber and an annoyer of his kingdom; else why should the powers of darkness combine against me? Why the dopposition and persecution that arose against me, almost in my infancy? Some preachers and other professors of religion reject the account of the First Vision—Persecution is heaped upon Joseph Smith—He testifies of the reality of the vision. (Verses 21–26.) 21 Some few days after I had this vision, I happened to be in company with one of the Methodist preachers, who was very active in the before mentioned religious excitement; and, conversing with him on the subject of religion, I took occasion to give him an account of the vision which I had had. I was greatly surprised at his behavior; he treated my communication not only lightly, but with great contempt, saying it was all of the devil, that there were no such things as avisions or brevelations in these days; that all such things had ceased with the apostles, and that there would never be any more of them. 22 I soon found, however, that my telling the story had excited a great deal of prejudice against me among professors of religion, and was the cause of great apersecution, which continued to increase; and though I was an bobscure boy, only between fourteen and fifteen years of age, and my circumstances in life such as to make a boy of no consequence in the world, yet men of high standing would take notice sufficient to excite the public mind against me, and create a bitter persecution; and this was common among all the sects—all united to persecute me. 23 It caused me serious reflection then, and often has since, how very strange it was that an obscure aboy, of a little over fourteen years of age, and one, too, who was doomed to the necessity of obtaining a scanty maintenance by his daily blabor, should be thought a character of sufficient importance to attract the attention of the great ones of the most popular sects of the day, and in a manner to create in them a spirit of the most bitter cpersecution and dreviling. But strange or not, so it was, and it was often the cause of great sorrow to myself. 24 However, it was nevertheless a fact that I had beheld a avision. I have thought since, that I felt much like Paul, when he made his defense before King Agrippa, and related the account of the vision he had when he saw a light, and heard a voice; but still there were but few who believed him; some said he was dishonest, others said he was bmad; and he was ridiculed and reviled. But all this did not destroy the reality of his vision. He had seen a vision, he knew he had, and all the cpersecution under heaven could not make it otherwise; and though they should persecute him unto death, yet he knew, and would know to his latest breath, that he had both seen a light and heard a voice speaking unto him, and all the world could not make him think or believe otherwise. 25 So it was with me. I had actually seen a light, and in the midst of that light I saw two aPersonages, and they did in reality speak to me; and though I was bhated and cpersecuted for saying that I had seen a vision, yet it was true; and while they were persecuting me, reviling me, and speaking all manner of evil against me dfalsely for so saying, I was led to say in my heart: Why persecute me for telling the truth? I have actually seen a vision; and who am I that I can withstand God, or why does the world think to make me deny what I have actually seen? For I had seen a vision; I knew it, and I knew that God knew it, and I could not edeny it, neither dared I do it; at least I knew that by so doing I would offend God, and come under condemnation. 26 I had now got my mind satisfied so far as the sectarian world was concerned—that it was not my duty to join with any of them, but to continue as I was until further adirected. I had found the testimony of James to be true—that a man who lacked wisdom might ask of God, and obtain, and not be bupbraided. Moroni appears to Joseph Smith—Joseph’s name is to be known for good and evil among all nations—Moroni tells him of the Book of Mormon and of the coming judgments of the Lord and quotes many scriptures—The hiding place of the gold plates is revealed—Moroni continues to instruct the Prophet. (Verses 27–54.) 27 I continued to pursue my common vocations in life until the twenty-first of September, one thousand eight hundred and twenty-three, all the time suffering severe persecution at the hands of all classes of men, both religious and irreligious, because I continued to aaffirm that I had seen a vision. 28 During the space of time which intervened between the time I had the vision and the year eighteen hundred and twenty-three—having been forbidden to join any of the religious sects of the day, and being of very tender years, and persecuted by those who ought to have been my afriends and to have treated me kindly, and if they supposed me to be deluded to have endeavored in a proper and affectionate manner to have reclaimed me—I was left to all kinds of btemptations; and, mingling with all kinds of society, I frequently fell into many foolish cerrors, and displayed the weakness of youth, and the foibles of human nature; which, I am sorry to say, led me into divers temptations, offensive in the sight of God. In making this confession, no one need suppose me guilty of any great or malignant sins. A disposition to commit such was never in my nature. But I was guilty of dlevity, and sometimes associated with jovial company, etc., not consistent with that character which ought to be maintained by one who was ecalled of God as I had been. But this will not seem very strange to any one who recollects my youth, and is acquainted with my native fcheery temperament. 29 In consequence of these things, I often felt condemned for my weakness and imperfections; when, on the evening of the above-mentioned twenty-first of September, after I had retired to my bed for the night, I betook myself to aprayer and supplication to Almighty God for forgiveness of all my sins and follies, and also for a manifestation to me, that I might know of my state and standing before him; for I had full bconfidence in obtaining a divine manifestation, as I previously had one. 30 While I was thus in the act of calling upon God, I discovered a alight appearing in my room, which continued to increase until the room was lighter than at noonday, when immediately a bpersonage appeared at my bedside, standing in the air, for his feet did not touch the floor. 31 He had on a loose robe of most exquisite awhiteness. It was a whiteness beyond anything earthly I had ever seen; nor do I believe that any earthly thing could be made to appear so exceedingly white and brilliant. His hands were naked, and his arms also, a little above the wrist; so, also, were his feet naked, as were his legs, a little above the ankles. His head and neck were also bare. I could discover that he had no other clothing on but this robe, as it was open, so that I could see into his bosom. 32 Not only was his robe exceedingly white, but his whole person was aglorious beyond description, and his countenance truly like blightning. The room was exceedingly light, but not so very bright as immediately around his person. When I first looked upon him, I was cafraid; but the dfear soon left me. 33 He called me by aname, and said unto me that he was a bmessenger sent from the presence of God to me, and that his name was Moroni; that God had a work for me to do; and that my name should be had for cgood and evil among all nations, kindreds, and tongues, or that it should be both good and evil spoken of among all people. 34 He said there was a abook deposited, written upon gold plates, giving an account of the former inhabitants of this continent, and the source from whence they sprang. He also said that the bfulness of the everlasting Gospel was contained in it, as delivered by the Savior to the ancient inhabitants; 35 Also, that there were two stones in silver bows—and these stones, fastened to a abreastplate, constituted what is called the bUrim and Thummim—deposited with the plates; and the possession and use of these stones were what constituted c“seers” in ancient or former times; and that God had prepared them for the purpose of translating the book. 36 After telling me these things, he commenced quoting the prophecies of the Old Testament. He first quoted part of the athird chapter of Malachi; and he quoted also the fourth or last chapter of the same prophecy, though with a little variation from the way it reads in our Bibles. Instead of quoting the first verse as it reads in our books, he quoted it thus: 37 For behold, the aday cometh that shall bburn as an oven, and all the proud, yea, and all that do wickedly shall burn as cstubble; for they that come shall burn them, saith the Lord of Hosts, that it shall leave them neither root nor branch. 38 And again, he quoted the fifth verse thus: Behold, I will reveal unto you the aPriesthood, by the hand of bElijah the prophet, before the coming of the great and dreadful day of the cLord. 39 He also quoted the next verse differently: And he shall plant in the hearts of the achildren the bpromises made to the fathers, and the hearts of the children shall turn to their fathers. If it were not so, the whole earth would be utterly wasted at his coming. 40 In addition to these, he quoted the aeleventh chapter of Isaiah, saying that it was about to be fulfilled. He quoted also the third chapter of Acts, twenty-second and twenty-third verses, precisely as they stand in our New Testament. He said that that bprophet was Christ; but the day had not yet come when “they who would not hear his voice should be ccut off from among the people,” but soon would come. 41 He also quoted the asecond chapter of Joel, from the twenty-eighth verse to the last. He also said that this was not yet fulfilled, but was soon to be. And he further stated that the fulness of the bGentiles was soon to come in. He quoted many other passages of scripture, and offered many explanations which ccannot be mentioned here. 42 Again, he told me, that when I got those plates of which he had spoken—for the time that they should be obtained was not yet fulfilled—I should not show them to any person; neither the breastplate with the Urim and Thummim; only to those to whom I should be commanded to show them; if I did I should be adestroyed. While he was conversing with me about the plates, the vision was opened to my bmind that I could see the place where the plates were deposited, and that so clearly and distinctly that I knew the place again when I visited it. 43 After this communication, I saw the light in the room begin to gather immediately around the person of him who had been speaking to me, and it continued to do so until the room was again left dark, except just around him; when, instantly I saw, as it were, a conduit open right up into heaven, and he aascended till he entirely disappeared, and the room was left as it had been before this heavenly light had made its appearance. 44 I lay musing on the singularity of the scene, and marveling greatly at what had been told to me by this extraordinary messenger; when, in the midst of my ameditation, I suddenly discovered that my room was again beginning to get lighted, and in an instant, as it were, the same heavenly messenger was again by my bedside. 45 He commenced, and aagain related the very same things which he had done at his first visit, without the least variation; which having done, he informed me of great bjudgments which were coming upon the earth, with great desolations by cfamine, dsword, and pestilence; and that these grievous judgments would come on the earth in this generation. Having related these things, he again ascended as he had done before. 46 By this time, so deep were the impressions made on my mind, that sleep had fled from my eyes, and I lay overwhelmed in aastonishment at what I had both seen and heard. But what was my surprise when again I beheld the same messenger at my bedside, and heard him rehearse or repeat over again to me the same things as before; and added a caution to me, telling me that Satan would try to btempt me (in consequence of the indigent circumstances of my father’s family), to get the plates for the purpose of getting crich. This he forbade me, saying that I must have no other object in view in getting the plates but to glorify God, and must not be influenced by any other dmotive than that of building his kingdom; otherwise I could not get them. 47 After this third visit, he again ascended into heaven as before, and I was again left to aponder on the strangeness of what I had just experienced; when almost immediately after the heavenly messenger had ascended from me for the third time, the cock crowed, and I found that day was approaching, so that our interviews must have occupied the whole of that night. 48 I shortly after arose from my bed, and, as usual, went to the necessary labors of the day; but, in attempting to work as at other times, I found my astrength so exhausted as to render me entirely unable. My father, who was laboring along with me, discovered something to be wrong with me, and told me to go home. I started with the intention of going to the house; but, in attempting to cross the fence out of the field where we were, my strength entirely failed me, and I bfell helpless on the ground, and for a time was quite unconscious of anything. 49 The first thing that I can recollect was a voice speaking unto me, calling me by name. I looked up, and beheld the same messenger standing over my head, surrounded by light as before. He then again related unto me all that he had related to me the previous night, and commanded me to go to my afather and tell him of the vision and commandments which I had received. 50 I obeyed; I returned to my afather in the field, and rehearsed the whole matter to him. He breplied to me that it was of God, and told me to go and do as commanded by the messenger. I left the field, and went to the place where the messenger had told me the plates were deposited; and owing to the distinctness of the vision which I had had concerning it, I knew the place the instant that I arrived there. 51 Convenient to the village of Manchester, Ontario county, New York, stands a ahill of considerable size, and the most elevated of any in the neighborhood. On the west side of this hill, not far from the top, under a stone of considerable size, lay the plates, deposited in a stone box. This stone was thick and rounding in the middle on the upper side, and thinner towards the edges, so that the middle part of it was visible above the ground, but the edge all around was covered with earth. 52 Having removed the earth, I obtained a lever, which I got fixed under the edge of the stone, and with a little exertion raised it up. I looked in, and there indeed did I behold the aplates, the bUrim and Thummim, and the breastplate, as stated by the messenger. The box in which they lay was formed by laying stones together in some kind of cement. In the bottom of the box were laid two stones crossways of the box, and on these stones lay the plates and the other things with them. 53 I made an attempt to take them out, but was forbidden by the messenger, and was again informed that the time for bringing them forth had not yet arrived, neither would it, until four years from that time; but he told me that I should come to that place precisely in one year from that time, and that he would there meet with me, and that I should continue to do so until the time should come for obtaining the plates. 54 Accordingly, as I had been commanded, I went at the end of each year, and at each time I found the same messenger there, and received instruction and intelligence from him at each of our interviews, respecting what the Lord was going to do, and how and in what manner his akingdom was to be conducted in the last days. Joseph Smith marries Emma Hale—He receives the gold plates from Moroni and translates some of the characters—Martin Harris shows the characters and translation to Professor Anthon, who says, “I cannot read a sealed book.” (Verses 55–65.) 55 As my father’s worldly circumstances were very limited, we were under the necessity of alaboring with our hands, hiring out by day’s work and otherwise, as we could get opportunity. Sometimes we were at home, and sometimes abroad, and by continuous blabor were enabled to get a comfortable maintenance. 56 In the year 1823 my father’s family met with a great aaffliction by the death of my eldest brother, bAlvin. In the month of October, 1825, I hired with an old gentleman by the name of Josiah Stoal, who lived in Chenango county, State of New York. He had heard something of a silver mine having been opened by the Spaniards in Harmony, Susquehanna county, State of Pennsylvania; and had, previous to my hiring to him, been digging, in order, if possible, to discover the mine. After I went to live with him, he took me, with the rest of his hands, to dig for the silver mine, at which I continued to work for nearly a month, without success in our undertaking, and finally I prevailed with the old gentleman to cease digging after it. Hence arose the very prevalent story of my having been a money-digger. 57 During the time that I was thus employed, I was put to board with a Mr. Isaac Hale, of that place; it was there I first saw my wife (his daughter), Emma Hale. On the 18th of January, 1827, we were married, while I was yet employed in the service of Mr. Stoal. 58 Owing to my continuing to assert that I had seen a vision, apersecution still followed me, and my wife’s father’s family were very much opposed to our being married. I was, therefore, under the necessity of taking her elsewhere; so we went and were married at the house of Squire Tarbill, in South Bainbridge, Chenango county, New York. Immediately after my marriage, I left Mr. Stoal’s, and went to my father’s, and bfarmed with him that season. 59 At length the time arrived for obtaining the plates, the Urim and Thummim, and the breastplate. On the twenty-second day of September, one thousand eight hundred and twenty-seven, having gone as usual at the end of another year to the place where they were deposited, the same heavenly messenger delivered them up to ame with this charge: that I should be bresponsible for them; that if I should let them go carelessly, or through any cneglect of mine, I should be cut off; but that if I would use all my endeavors to dpreserve them, until he, the messenger, should call for them, they should be protected. 60 I soon found out the reason why I had received such strict charges to keep them safe, and why it was that the messenger had said that when I had done what was required at my hand, he would call for them. For no sooner was it known that I had them, than the most strenuous exertions were used to aget them from me. Every stratagem that could be invented was resorted to for that purpose. The persecution became more bitter and severe than before, and multitudes were on the alert continually to get them from me if possible. But by the wisdom of God, they remained safe in my hands, until I had accomplished by them what was required at my hand. When, according to arrangements, the messenger called for them, I delivered them up to him; and he has them in his charge until this bday, being the second day of May, one thousand eight hundred and thirty-eight. 61 The excitement, however, still continued, and rumor with her thousand tongues was all the time employed in circulating afalsehoods about my father’s family, and about myself. If I were to relate a thousandth part of them, it would fill up volumes. The persecution, however, became so intolerable that I was under the necessity of leaving Manchester, and going with my wife to Susquehanna county, in the State of Pennsylvania. While preparing to start—being very poor, and the persecution so heavy upon us that there was no probability that we would ever be otherwise—in the midst of our afflictions we found a friend in a gentleman by the name of bMartin Harris, who came to us and gave me fifty dollars to assist us on our journey. Mr. Harris was a resident of Palmyra township, Wayne county, in the State of New York, and a farmer of respectability. 62 By this timely aid was I enabled to reach the place of my destination in Pennsylvania; and immediately after my arrival there I commenced copying the characters off the plates. I copied a considerable number of them, and by means of the aUrim and Thummim I translated some of them, which I did between the time I arrived at the house of my wife’s father, in the month of December, and the February following. 63 Sometime in this month of February, the aforementioned Mr. Martin Harris came to our place, got the characters which I had drawn off the plates, and started with them to the city of New York. For what took place relative to him and the characters, I refer to his own account of the circumstances, as he related them to me after his return, which was as follows: 64 “I went to the city of New York, and presented the characters which had been translated, with the translation thereof, to Professor Charles Anthon, a gentleman celebrated for his literary attainments. Professor Anthon stated that the translation was correct, more so than any he had before seen translated from the Egyptian. I then showed him those which were not yet translated, and he said that they were Egyptian, Chaldaic, Assyriac, and Arabic; and he said they were true characters. He gave me a certificate, certifying to the people of Palmyra that they were true characters, and that the translation of such of them as had been translated was also correct. I took the certificate and put it into my pocket, and was just leaving the house, when Mr. Anthon called me back, and asked me how the young man found out that there were gold plates in the place where he found them. I answered that an angel of God had revealed it unto him. 65 “He then said to me, ‘Let me see that certificate.’ I accordingly took it out of my pocket and gave it to him, when he took it and tore it to pieces, saying that there was no such thing now as ministering of aangels, and that if I would bring the plates to him he would translate them. I informed him that part of the plates were bsealed, and that I was forbidden to bring them. He replied, ‘I cannot read a sealed book.’ I left him and went to Dr. Mitchell, who sanctioned what Professor Anthon had said respecting both the characters and the translation.” · · · · · · · Oliver Cowdery serves as scribe in translating the Book of Mormon—Joseph and Oliver receive the Aaronic Priesthood from John the Baptist—They are baptized, ordained, and receive the spirit of prophecy. (Verses 66–75.) 66 On the 5th day of April, 1829, aOliver Cowdery came to my house, until which time I had never seen him. He stated to me that having been teaching school in the neighborhood where my father resided, and my father being one of those who sent to the school, he went to board for a season at his house, and while there the family related to him the circumstances of my having received the plates, and accordingly he had come to make inquiries of me. 67 Two days after the arrival of Mr. Cowdery (being the 7th of April) I commenced to translate the Book of Mormon, and he began to awrite for me. · · · · · · · 68 We still continued the work of translation, when, in the ensuing month (May, 1829), we on a certain day went into the woods to pray and inquire of the Lord respecting abaptism for the bremission of sins, that we found mentioned in the translation of the plates. While we were thus employed, praying and calling upon the Lord, a messenger from heaven descended in a ccloud of light, and having laid his dhands upon us, he eordained us, saying: 69 Upon you my fellow servants, in the name of Messiah, I confer the aPriesthood of bAaron, which holds the keys of the ministering of angels, and of the gospel of repentance, and of cbaptism by immersion for the remission of sins; and this shall never be taken again from the earth until the sons of dLevi do offer again an offering unto the Lord in erighteousness. 70 He said this Aaronic Priesthood had not the power of laying on hands for the gift of the Holy Ghost, but that this should be conferred on us hereafter; and he commanded us to go and be baptized, and gave us directions that I should baptize Oliver Cowdery, and that afterwards he should baptize me. 71 Accordingly we went and were baptized. I abaptized him first, and afterwards he baptized me—after which I laid my hands upon his head and ordained him to the Aaronic Priesthood, and afterwards he laid his hands on me and ordained me to the same Priesthood—for so we were commanded.* 72 The amessenger who visited us on this occasion and conferred this Priesthood upon us, said that his name was John, the same that is called bJohn the Baptist in the New Testament, and that he acted under the direction of cPeter, James and John, who held the keys of the Priesthood of Melchizedek, which Priesthood, he said, would in due time be conferred on us, and that I should be called the first dElder of the Church, and he (Oliver Cowdery) the second. It was on the fifteenth day of May, 1829, that we were ordained under the hand of this messenger, and baptized. 73 Immediately on our coming up out of the water after we had been baptized, we experienced great and glorious blessings from our Heavenly Father. No sooner had I baptized Oliver Cowdery, than the Holy Ghost fell upon him, and he stood up and aprophesied many things which should shortly come to pass. And again, so soon as I had been baptized by him, I also had the spirit of prophecy, when, standing up, I prophesied concerning the rise of this Church, and many other things connected with the Church, and this generation of the children of men. We were filled with the Holy Ghost, and rejoiced in the God of our salvation. 74 Our minds being now enlightened, we began to have the ascriptures laid open to our understandings, and the btrue meaning and intention of their more cmysterious passages revealed unto us in a manner which we never could attain to previously, nor ever before had thought of. In the meantime we were forced to keep secret the circumstances of having received the Priesthood and our having been baptized, owing to a spirit of persecution which had already manifested itself in the neighborhood. 75 We had been threatened with being mobbed, from time to time, and this, too, by professors of religion. And their intentions of mobbing us were only counteracted by the influence of my wife’s father’s family (under Divine providence), who had become very afriendly to me, and who were opposed to mobs, and were willing that I should be allowed to continue the work of translation without interruption; and therefore offered and promised us protection from all unlawful proceedings, as far as in them lay. 1. * Oliver Cowdery describes these events thus: “These were days never to be forgotten—to sit under the sound of a voice dictated by the inspiration of heaven, awakened the utmost gratitude of this bosom! Day after day I continued, uninterrupted, to write from his mouth, as he translated with the Urim and Thummim, or, as the Nephites would have said, ‘Interpreters,’ the history or record called ‘The Book of Mormon.’ “To notice, in even few words, the interesting account given by Mormon and his faithful son, Moroni, of a people once beloved and favored of heaven, would supersede my present design; I shall therefore defer this to a future period, and, as I said in the introduction, pass more directly to some few incidents immediately connected with the rise of this Church, which may be entertaining to some thousands who have stepped forward, amid the frowns of bigots and the calumny of hypocrites, and embraced the Gospel of Christ. “No men, in their sober senses, could translate and write the directions given to the Nephites from the mouth of the Savior, of the precise manner in which men should build up His Church, and especially when corruption had spread an uncertainty over all forms and systems practiced among men, without desiring a privilege of showing the willingness of the heart by being buried in the liquid grave, to answer a ‘good conscience by the resurrection of Jesus Christ.’ “After writing the account given of the Savior’s ministry to the remnant of the seed of Jacob, upon this continent, it was easy to be seen, as the prophet said it would be, that darkness covered the earth and gross darkness the minds of the people. On reflecting further it was as easy to be seen that amid the great strife and noise concerning religion, none had authority from God to administer the ordinances of the Gospel. For the question might be asked, have men authority to administer in the name of Christ, who deny revelations, when His testimony is no less than the spirit of prophecy, and His religion based, built, and sustained by immediate revelations, in all ages of the world when He has had a people on earth? If these facts were buried, and carefully concealed by men whose craft would have been in danger if once permitted to shine in the faces of men, they were no longer to us; and we only waited for the commandment to be given ‘Arise and be baptized.’ “This was not long desired before it was realized. The Lord, who is rich in mercy, and ever willing to answer the consistent prayer of the humble, after we had called upon Him in a fervent manner, aside from the abodes of men, condescended to manifest to us His will. On a sudden, as from the midst of eternity, the voice of the Redeemer spake peace to us, while the veil was parted and the angel of God came down clothed with glory, and delivered the anxiously looked for message, and the keys of the Gospel of repentance. What joy! what wonder! what amazement! While the world was racked and distracted—while millions were groping as the blind for the wall, and while all men were resting upon uncertainty, as a general mass, our eyes beheld, our ears heard, as in the ‘blaze of day’; yes, more—above the glitter of the May sunbeam, which then shed its brilliancy over the face of nature! Then his voice, though mild, pierced to the center, and his words, ‘I am thy fellow-servant,’ dispelled every fear. We listened, we gazed, we admired! ’Twas the voice of an angel from glory, ’twas a message from the Most High! And as we heard we rejoiced, while His love enkindled upon our souls, and we were wrapped in the vision of the Almighty! Where was room for doubt? Nowhere; uncertainty had fled, doubt had sunk no more to rise, while fiction and deception had fled forever! “But, dear brother, think, further think for a moment, what joy filled our hearts, and with what surprise we must have bowed, (for who would not have bowed the knee for such a blessing?) when we received under his hand the Holy Priesthood as he said, ‘Upon you my fellow-servants, in the name of Messiah, I confer this Priesthood and this authority, which shall remain upon earth, that the Sons of Levi may yet offer an offering unto the Lord in righteousness!’ “I shall not attempt to paint to you the feelings of this heart, nor the majestic beauty and glory which surrounded us on this occasion; but you will believe me when I say, that earth, nor men, with the eloquence of time, cannot begin to clothe language in as interesting and sublime a manner as this holy personage. No; nor has this earth power to give the joy, to bestow the peace, or comprehend the wisdom which was contained in each sentence as they were delivered by the power of the Holy Spirit! Man may deceive his fellow-men, deception may follow deception, and the children of the wicked one may have power to seduce the foolish and untaught, till naught but fiction feeds the many, and the fruit of falsehood carries in its current the giddy to the grave; but one touch with the finger of his love, yes, one ray of glory from the upper world, or one word from the mouth of the Savior, from the bosom of eternity, strikes it all into insignificance, and blots it forever from the mind. The assurance that we were in the presence of an angel, the certainty that we heard the voice of Jesus, and the truth unsullied as it flowed from a pure personage, dictated by the will of God, is to me past description, and I shall ever look upon this expression of the Savior’s goodness with wonder and thanksgiving while I am permitted to tarry; and in those mansions where perfection dwells and sin never comes, I hope to adore in that day which shall never cease.”—Messenger and Advocate, vol. 1 (October 1834), pp. 14–16.

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