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NS 1.27.6.27 – bad boy bill episode 27 in the que

8 January 2015

walk to the tree and meditate with gym boss 2.4 hours; trader joes, walk home and unload from adventure, walk to sri…devi…meditate the chakras … 2.4 hours.. walk home.. get job. BAM. SEO TYLECO

When facing adversity, we may think we’ve reached our limit, but actually the more trying the circumstances, the closer we are to making a breakthrough. The darker the night, the nearer the dawn. Victory in life is decided by that last concentrated burst of energy filled with the resolve to win. If you failed yesterday, strive to win today. If you were defeated today, strive to win tomorrow. Just as physical training can bring forth the unseen capacities of our bodies and intellectual training develops our minds, our hearts can be trained and strengthened. Through the process of overcoming grief, for example, it is possible for us to see beyond our own suffering to develop a more expansive and robust sense of self. People do not grow when their environment is too comfortable, when they are not challenged. It is in the midst of suffering and hardship that strength of character is formed. The course of our lives is determined by how we react—what we decide and what we do—at the darkest of times. The nature of that response determines a person’s true worth and greatness. The deeper the dark, the closer the dawn. However profound the suffering that envelops you, never forget the inner spark of hope and courage. Never lose the capacity to wait with patient enduring. It’s important to have the courage to ask yourself what it is that you should be doing now, at this very moment. – http://www.ikedaquotes.org/difficulties/

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Book of the Transcendence • Cosmic History Chronicles • Volume VI
26
Day Six: LIMI
Level 1: Meditating the Manipura (Solar Plexus) 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 solar plexus or Manipura chakra. Make it as clear and pristine
as possible, glistening and sparkling with vibrant energy. When it is pure and translucent, radiating
from your solar plexus, allow it to dissolve and transform itself into a yellow ten-petalled lotus.
Concentrate on this area inside your solar plexus. The solar plexus is considered the second brain
and the central storehouse of prana. The energy stored in this chakra can be used to connect us
both individually and as a planet, through the Sun, to the galactic core, Hunab Ku. In the Tibetan
tradition this chakra is known as mani padma, or “jeweled lotus.” This is the point where all 72,000
nerve endings (on each side of the body) meet, for a total of 144,000 nerve endings.
This chakra is governed by the feminine principle or Shakti Goddess Lakini (Authority). This chakra
center is also associated with willpower, and power in general; it is the place of empowerment and
disempowerment, judgment and identity. The solar plexus is the processing chamber of the instinctual/
intuitive energy and emotional intelligence. This energy is transferred to the heart chakra where the
transduction of emotional energy is experienced as the “intelligence of the heart.”
Meditation on the Manipura chakra leads to knowledge of the entire physical and subtle body
system. When this center is purified and awakened, then it is possible to reconnect (via the etheric
“highway” of the kuxan suum or cosmic umbilical cord) to the center of the galaxy, Hunab Ku. When
this reconnection takes place the body becomes disease-free and luminous, and consciousness does
not fall back into a lower state.
This chakra is often compared to the heat and the power of the Sun, radiating and distributing
pranic energy throughout the entire human system. To awaken this chakra, breathe slowly into the
solar plexus and feel the expansion and contraction of the navel as you breathe in and out through
the naval. Breathe in, hold and suck the stomach in, then push it out when you exhale. Do this
several times focusing on the purification of the abdominal area.
Chapter 5 • Synchrogalactic Yoga II: the Practices
27
From this center feel the kuxan suum as the etheric fiber that flows directly to the center of the
galaxy, making the solar plexus chakra a vital information receptacle. The kuxan suum connects the
planetary circuit with the solar and galactic circuits.
Through an effort of imaginal will, we can direct our astral body through the reflective membrane of
the planetary field into the Sun and then ultimately to the galactic core. This is the area allowing us
to transmute and override primitive lower emotions by opening to receive the influx of higher cosmic
energy. It is important to visualize the kuxan suum as a luminous etheric thread extending from the
solar plexus to the center of the galaxy. This establishes us in the galactic order of reality.
Manipura affirmation: May our perceptions be organized into a cosmic whole that we may all become one
with the radialized order of the Primal Source!
Level 2: Activating Radial Plasma: Limi
Breathe deeply through both your nostrils and allow your awareness to flow up your nose and down
into your solar plexus chakra. Bring your awareness to the inner Limi plasma at the center of the
chakra. Visualize the red symbol radiating luminous streams of white light.
Feel the Limi plasma vibrating, electrically gathered in the solar plexus, accounting for the mental
electron electrical charge, which is in telepathic resonance with the North Pole.
Repeat the following while focusing on your solar plexus chakra: “I consume dualistic thoughts as
food, I purify the mental-electron at the North Pole.” Feel all conditioned thoughts dissolve in the
light of intrinsic awareness.
Cover your left nostril with your left thumb and breathe deeply three times in and out through your
right nostril. Flash onto the Limi plasma and feel the galactic connection out of the solar plexus. Now
cover the right nostril with the right thumb and repeat the three breaths. Focus all of your attention
Book of the Transcendence • Cosmic History Chronicles • Volume VI
28
to your solar plexus chakra, Limi plasma, and feel into the galactic reality being pulsed, breathed and
radiated from your solar plexus chakra into the world.
Feel the Limi plasma gathered in the solar plexus accounting for the mental electron charge in
telepathic resonance with the North Pole. The Limi charge is the second of three plasmas to form
the telepathic quantum. This is the second telepathic plasma where you take the sensory quantum
transmutations and breathe them out into the world through your solar plexus, emanating stabilizing
vibrations to the astral and emotional bodies, soothing the rest of the chakras.
At the center of Limi feel the integrated charges of the sensory quanta: Dali, Seli,
and Gamma, transmuted by Kali and the Alpha telepathic charge which initiates the
telepathic quanta. Then by extending your mind telepathically to the north of the
Planet, place the mental electron at the North Pole and purify it.
Level 3: Engaging the Sixth Mental Sphere (Subliminal Conscious)
Hyperneutronic subliminal consciousness activates sixth mental sphere.
Visualize the sixth mental sphere (subliminal conscious) located in the brain above the right ear in
the right cerebral hemisphere. This sphere governs and controls the left lateral hemisphere. (Note
how 5th and 6th mental spheres govern parts of the brain opposite their locus, exhibiting together a
type of crossover polarity).
Subliminal means you are operating independent of past and future; this is how people can
contact different entities on different planes of existence. Since subliminal consciousness
is independent of past and future, you can tune into it at the conscious level, suspending all
conditioned thought-programs. This mental sphere functions with the third-dimensional “self,”
storing impressions which are then transmuted into subliminal patterns of communication.
The sixth mental sphere allows us access to the parapsychic, supramental realm. This is the seat of
the telepathic scanning system and interdimensional programs. To experience this, relax and focus
your breath awareness on the psychic passages between the root, solar plexus and throat centers. Feel
the upward circulation of energy and visualize yourself as a cosmic antenna for higher intelligence.
Open yourself to become a telepathic receptor of higher mind capable of transmitting and receiving
subliminal messages.
Chapter 5 • Synchrogalactic Yoga II: the Practices
29
This intention, maintained through undistracted, non-conceptual meditative awareness, activates
higher mind telepathic receptivity. This can also be realized and cultivated through dreamtime.
Note that this mental sphere contains subliminal suggestive impulses that affect third-dimensional
functions as “intuitive flashes” (but which may actually be telepathic transmissions from remote points
of supermental cosmic civilization trying to establish “contact”). These contacts leave impressions
in the sixth mental sphere, which may be transmitted or transduced in any number of ways, which
include ear-ringing, subliminal or hypnogogic imagery, déjà vu’s, etc.
Level 4: Opening the Sixth Heptad Gate (402)
Visualize the yellow ten-petaled lotus Manipura chakra with the red Limi
plasma superimposed over it at your solar plexus. Hold this visualization and
feel the two intermingle as you chant the sacred letter HRUM as long as
your breath can sustain it.
Locate Heptad Gate 402 and the Hyperneutron symbol on the 441 holomind perceiver. Its matrix
location is V11:H8, eighth circuit, 9th time dimension, inner core time. Now locate it in your body at
the back, top center of your skull (see graphic at the end of this chapter).
Visualize the Hyperneutron with the rectilinear blue Duar force field above the red Limi in
your solar plexus chakra. Take the Hyperneutron into the sixth mental sphere in the sixth time
dimension (blue Duar electroluminic force field H11:V15-21, left-handed time) where it activates the
subliminal conscious as hyperneutronic subliminal conscious informing mental spheres three
and four.
From the sixth mental sphere, mentally direct the Hyperneutron to the solar plexus chakra and
impress it above the Limi 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 the Hyperneutron (blue duar force field) into all
144,000 etheric fibers of the astral body. Practice the breath of fire, rapid shallow breathing through
the nose, transmuting any blockages or obscurations into streams of crystal clear hyperneutronic
subliminal consciousness spreading through your entire nervous system.
The black Hyperneutron with spectral, electric blue Duar force field vibrates subtle
activating neutronic force into all etheric fibers. Descend back down the central channel and
Book of the Transcendence • Cosmic History Chronicles • Volume VI
30leave Limi at the solar plexus chakra. Return your consciousness to the sixth mental sphere,
then close and seal the Heptad Gate at the back top-side of your skull. Relax and breathe slowly
and deeply at least 13 times.
Harmonic UR rune 81: Radiogenesis Establishes Galactic Life Whole.
For additional practice: Locate Heptad Gate 402 on the Hunab Ku 21. Note that it corresponds to
the Yogi/Yogini, the Meditation Master, Holder of the Transcendental Wisdom; S/P Neptune, Bode
Number 300. Study all of the connections (see graphic at the end of this chapter). ——+ http://www.lawoftime.org/pdfs/Synchrogalactic-Yoga.pdf

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Chapter Twenty-seven: Former Affairs of King Wonderful Adornment
Three important points

Point One, concerning King Wonderful Adornment

Words and Phrases, volume ten, says, “The words ‘Wonderful Adornment’ refer to the way in which the benefits of the Wonderful Law adorn the various sense organs.”

The Record of the Orally Transmitted Teachings says: The word “wonderful” indicates the benefits of the Wonderful Law. The “various sense organs” are the six sense organs, the eyes, ears, nose, tongue, body, and mind. The name Wonderful Adornment is thus indicating the way in which the benefits of the Wonderful Law are used to adorn the six sense organs.
Generally speaking, we may say that the word “Wonderful” p.188stands for the truth of non-substantiality, while the word “Adornment” stands for the truth of temporary existence. The word “King” stands for the Middle Way.
Now Nichiren and his followers, those who chant Nam-myoho-renge-kyo, are all of them King Wonderful Adornment.

Point Two, on the passage “Encountering the Buddha is as difficult . . . as it is for a one-eyed turtle to encounter a floating log with a hole in it.”

The Record of the Orally Transmitted Teachings says: There are two kinds of hole in a log, a small hole and a large hole. The small hole corresponds to the sutra teachings set forth by Shakyamuni Buddha during the first more than forty years of his preaching life. The large hole corresponds to the daimoku of the Lotus Sutra. Now when Nichiren and his followers chant Nam-myoho-renge-kyo, they are [like a one-eyed turtle encountering] a large hole in a log.
The one-eyed turtle stands for all living beings, and the floating log of sandalwood is the Lotus Sutra. This floating log with the large hole of Nam-myoho-renge-kyo that exists in the vast sea of the sufferings of birth and death is none other than the Lotus Sutra.

Point Three, on the passage “These two sons have already offered alms to Buddhas equal in number to the sands of sixty-five hundred, thousand, ten thousand, million nayutas of Ganges, . . . thinking with compassion of living beings who embrace heretical [or erroneous] views and causing them to abide in correct views.”

The Record of the Orally Transmitted Teachings says: King Wonderful Adornment held erroneous views, but through the benefits conferred by the teaching and persuasion of his two sons, these erroneous views were refuted and changed into correct views. This is what Great Concentration and Insight, volume one, means p.189when it says, “What was extreme and erroneous has all been reformed and corrected.”1
Now all the living beings in this country of Japan today hold erroneous views and are comparable to King Wonderful Adornment. And Nichiren and his followers, who chant Nam-myoho-renge-kyo, are comparable to the two sons. Finally “causing [them] / in the end to dwell in the single vehicle” as [the “Supernatural Powers” chapter says], Nichiren and his followers will see to it that those erroneous views are corrected.
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Notes

1. The text states, “What is extreme and erroneous is all as it is the Middle [Way] and correct. Hence there is no [Buddha] way to practice.” Now that the king has adopted correct views, what was extreme and erroneous is now the Middle [way] and correct.

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CHAPTER 27

Former Affairs of King Wonderful Adornment

At that time the Buddha addressed the great assembly, saying: “In an age long ago, an immeasurable, boundless, inconceivable number of asamkhya kalpas in the past, there was a buddha named Cloud Thunder Sound Constellation King Flower Wisdom, tathagata, arhat, samyak-sambuddha. His land was named Light Bright Adornment and his kalpa was named Gladly Seen. In the midst of this buddha’s Law there was a king named Wonderful Adornment. This king’s consort was named Pure Virtue, and he had two sons, one named Pure Storehouse and the other named Pure Eye. These two sons possessed great supernatural powers, merit, virtue, and wisdom, and for a long time they had been practicing the way appropriate to a bodhisattva, carrying out the paramita of almsgiving, the paramita of keeping the precepts, the paramita of forbearance, the paramita of assiduousness, the paramita of meditation, the paramita of obtaining wisdom, the paramita of expedient means, pity, compassion, joy, and impartiality, and the thirty-seven aids to the way.1 All of these they had thoroughly understood and mastered. In addition, they had gained the samadhis of the bodhisattva, namely, the pure samadhi; sun, star, and constellation samadhi; pure light samadhi; pure form samadhi; pure illumination samadhi; long adornment samadhi; and great dignity and virtue p.354storehouse samadhi, and had thoroughly mastered all these samadhis.
“At that time that buddha, wishing to attract and guide King Wonderful Adornment, and because he thought with compassion of living beings, preached the Lotus Sutra. The king’s two sons, Pure Storehouse and Pure Eye, went to where their mother was, pressed their palms and the nails of their ten fingers together, and said to her, ‘We beg our mother to go and visit the place where the buddha Cloud Thunder Sound Constellation King Flower Wisdom is. We too will attend him, drawing near to the buddha and offering alms and obeisance. Why? Because this buddha is preaching the Lotus Sutra in the midst of all the multitude of heavenly and human beings and it is right that we should listen and accept it.’
“The mother announced to her sons, ‘Your father puts his faith in non-Buddhist doctrines and is deeply attached to the Brahmanical doctrines. You should go to your father, tell him about this, and persuade him to go with you.’
“Pure Storehouse and Pure Eye pressed their palms and ten fingernails together and said to their mother, ‘We are sons of the Dharma king, and yet we have been born into this family of erroneous views!’
“The mother said to her sons, ‘You are right to think with concern about your father. You should manifest some supernatural wonder for him. When he sees that, his mind will surely be cleansed and purified and he will permit us to go to where the buddha is.’
“The two sons, being concerned about their father, leaped up into the air to the height of seven tala trees and there performed various types of supernatural wonders, walking, standing, sitting, and lying down in midair; making water come out of the upper part of their bodies; making fire come out of the lower part of their bodies; making water come out of the lower part of their bodies; making fire come out of the upper part of their bodies; manifesting huge bodies that filled the sky and then making themselves small again; after becoming small, making themselves big again; disappearing in the midst of the sky and then suddenly appearing on the ground; sinking into the ground as p.355though it were water; walking on the water as though it were land. They manifested these various types of supernatural wonders in order to cause the mind of their royal father to become pure and to make him believe and understand.
“At that time when the father saw his sons displaying supernatural powers of this kind, his mind was filled with great delight, as he experienced what he had never known before, and he pressed his palms together, faced his sons and said, ‘Who is your teacher? Whose disciples are you?’
“The two sons replied, ‘Great king, the buddha Cloud Thunder Sound Constellation King Flower Wisdom is at present sitting in the Dharma seat under the seven-jeweled bodhi tree and, amid the multitudes of heavenly and human beings of all the world, is broadly expounding the Lotus Sutra. This is our teacher and we are his disciples.’
“The father said to his sons, ‘I would like to go now and see your teacher. You can go with me.’
“With this the two sons descended from the air, proceeded to where their mother was, pressed their palms together and said to their mother, ‘Our royal father has now come to believe and understand. He is fully capable of conceiving a desire for supreme perfect enlightenment. We have finished doing the buddha’s work for the sake of our father. We beg that our mother will permit us to go to the place where the buddha is, to leave the household life, and to practice the way.’
“At that time the two sons, wishing to state their meaning once more, spoke in verse form, saying to their mother:

We beg our mother to permit us
to leave the household and become shramanas.
The buddhas are very hard to encounter;
we will follow this buddha and learn from him.
Rare as is the udumbara flower,
rarer is it to encounter the buddha,
and escaping from difficulties is also difficult—
we beg you to allow us to leave the household.

p.356“Their mother then said to them, ‘I will permit you to leave household life. Why? Because the buddha is difficult to encounter.’
“The two sons then addressed their father and mother, saying: ‘Excellent, father and mother! And we beg you in due time to go to the place where the buddha Cloud Thunder Sound Constellation King Flower Wisdom is, attend him in person, and offer alms. Why? Because encountering the buddha is as difficult as encountering the udumbara flower. Or as difficult as it is for a one-eyed turtle to encounter a floating log with a hole in it. We have been blessed with great good fortune from past existences and so have been born in an age where we can encounter the buddha’s Law. For this reason our father and mother should permit us to leave household life. Why? Because the buddhas are difficult to encounter, and the proper time is also hard to come upon.’
“At that time the eighty-four thousand persons in the women’s quarters of King Wonderful Adornment were all capable of accepting and upholding the Lotus Sutra. Bodhisattva Pure Eye had long ago mastered the Lotus samadhi, and Bodhisattva Pure Storehouse had already, some hundreds, thousands, ten thousands, millions of kalpas in the past, mastered the samadhi of the escape from the evil realms of existence. This was because he wished to make it possible for all living beings to escape from the evil realms. The king’s consort had gained the samadhi of the buddhas’ assembly and was capable of understanding the secret storehouse of the buddhas. Her two sons, as already described, had employed the power of expedient means to improve and transform their father so that he could acquire a mind of faith and understanding and love and delight in the buddha’s Law.
“Thereupon King Wonderful Adornment, accompanied by his ranks of ministers and his attendants; his queen Pure Virtue and all the ladies-in-waiting and attendants of the women’s quarters; and the king’s two sons and their forty-two thousand attendants, all at the same time went to where the buddha was. Arriving there, they bowed their heads to the ground in p.357obeisance at his feet, circled around the buddha three times, and then withdrew and stood at one side.
“At that time that buddha preached the Law for the sake of the king, instructing him and bringing him benefit and joy. The king was exceedingly delighted.
“At that time King Wonderful Adornment and his queen removed from their necks necklaces of pearls worth hundreds and thousands and scattered them over the buddha. In midair the necklaces changed into a jeweled dais with four pillars. On the dais was a large jeweled couch spread with hundreds, thousands, ten thousands of heavenly robes. Seated cross-legged on them was a buddha who emitted a brilliant light.
“At that time King Wonderful Adornment thought to himself: The buddha’s body is rare indeed, extraordinary in dignity and adornment, constituting a form of utmost subtlety and wonder! Then the buddha Cloud Thunder Sound Constellation King Flower Wisdom spoke to the four kinds of believers, saying, ‘Do you see this King Wonderful Adornment who stands before me with his palms pressed together? In the midst of my Law this king will become a monk, diligently practicing the Law that aids the buddha way. He will be able to become a buddha. His name will be Sal Tree King, his land will be called Great Light, and his kalpa will be called Great Lofty King. This buddha Sal Tree King will have an immeasurable multitude of bodhisattvas, as well as immeasurable voice-hearers. His land will be level and smooth. Such will be his benefits.’
“The king immediately turned over his kingdom to his younger brother and he himself, along with his queen, his two sons, and all their attendants, in the midst of the buddha’s Law renounced the household life to practice the way.
“After the king had left the household life, for the space of eighty-four thousand years he constantly applied himself with diligence, practicing the Lotus Sutra of the Wonderful Law. When this period had passed, he gained the samadhi of the adornment of all pure benefits. Rising into the air to the height of seven tala trees, he addressed the buddha, saying: p.358‘World-Honored One, these two sons of mine have carried out the buddha’s work, employing transcendental powers and transformations to turn my mind away from erroneous views, enabling me to abide safely in the buddha’s Law, and permitting me to see the world-honored one. These two sons have been good friends to me. They wished to awaken the good roots from my past existences and to enrich and benefit me, and for that reason they were born into my household.’
“At that time the buddha Cloud Thunder Sound Constellation King Flower Wisdom said to King Wonderful Adornment, ‘Just so, just so. It is as you have said. If good men and good women have planted good roots, and as a result in existence after existence have been able to gain good friends, then these good friends can do the buddha’s work, teaching, benefiting, delighting, and enabling them to enter supreme perfect enlightenment. Great king, you should understand that a good friend is the great cause and condition by which one is guided and led, and that enables one to see the buddha and to conceive the desire for supreme perfect enlightenment. Great king, do you see these two sons? These two sons have already offered alms to buddhas equal in number to the sands of sixty-five hundred, thousand, ten thousand, million nayutas of Ganges Rivers, have drawn near to them with reverence, and in the presence of those buddhas have accepted and upheld the Lotus Sutra, thinking with compassion of living beings who embrace erroneous views and causing them to abide in correct views.’
“King Wonderful Adornment then descended from midair and said to the buddha, ‘World-Honored One, the thus come one is a very rare being! Because of his benefits and wisdom, the knob of flesh on the top of his head illuminates all with a bright light. His eyes are long, broad, and dark blue in color. The tuft of hair in between his eyebrows, one of his features, is white as a crystal moon. His teeth are white, even, closely spaced, and constantly have a bright gleam. His lips are red and beautiful as the bimba fruit.’
“At that time King Wonderful Adornment, having praised the buddha’s immeasurable hundreds, thousands, ten thousands, p.359millions of benefits in this manner, in the presence of the thus come one single-mindedly pressed his palms together and addressed the buddha once more, saying, ‘World-Honored One, such a thing as this has never been known before! The Law of the thus come one is fully endowed with inconceivably subtle and wonderful benefits. Where his teachings and precepts are observed there will be tranquillity and good feeling. From this day on I will no longer follow the whims of my own mind, nor will I give way to erroneous views or to arrogance, anger, or other evil states of mind.’
“When he had spoken these words, he bowed to the buddha and departed.”
The Buddha said to the great assembly: “What is your opinion? Is this King Wonderful Adornment someone unknown to you? In fact he is none other than the present Bodhisattva Flower Virtue. And his queen Pure Virtue is Bodhisattva Light Shining Adornment Marks who is now in the Buddha’s presence. Out of pity and compassion for King Wonderful Adornment and his attendants, he was born in their midst. The king’s two sons are the present bodhisattvas Medicine King and Medicine Superior.
“These bodhisattvas Medicine King and Medicine Superior have already succeeded in acquiring great benefits such as these, and in the presence of immeasurable hundreds, thousands, ten thousands, millions of buddhas have planted numerous roots of virtue and acquired inconceivably good benefits. If there are persons who are acquainted with the names of these two bodhisattvas, the heavenly and human beings of all the world will surely do obeisance to them.”
When the Buddha preached this chapter on the Former Affairs of King Wonderful Adornment, eighty-four thousand persons removed themselves from dust and defilement and with respect to the various phenomena attained the pure Dharma eye.
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Notes

1. Thirty-seven ways of thinking and acting that lead one to enlightenment.

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27. Letter from Teradomari: Teradomari gosho (寺泊御書), 951.

27
Letter from Teradomari

Background
I HAVE received the string of coins that you sent. Those resolved to seek the way should gather and listen to the contents of this letter.
This month (the tenth month), on the tenth day, we left the village of Echi in Aikō District of the province of Sagami. Along the way we stopped at Kumegawa in the province of Musashi and, after traveling for twelve days, arrived here at the harbor of Teradomari in the province of Echigo. From here we are going to cross the sea to the island province of Sado, but at the moment the winds are not favorable, so I do not know when we will depart.
The hardships along the way were worse than I could have imagined, and indeed more than I can put down in writing. I will leave you to surmise what I endured. But I have been prepared for such difficulties from the outset, so there is no point in starting to complain about them now. I shall accordingly say no more of the matter.
The fourth volume of the Lotus Sutra states, “Since hatred and jealousy toward this sutra abound even when the Thus Come One is in the world, how much more will this be so after his passing?”1 The fifth volume says, “It will face much hostility in the world and be difficult to believe.”2 And the thirty-eighth volume of the Nirvana Sutra states: “At that time all the non-Buddhists spoke [to King Ajātashatru], saying: ‘O Great King, at present there is a man of incomparable wickedness, a monk called Gautama. . . . All sorts of evil people, hoping to gain profit and alms, have flocked to him and become his followers. These people do not practice goodness, but instead use the power of spells and magic to win over men like Mahākāshyapa, Shāriputra, and Maudgalyāyana.’”
This passage from the Nirvana Sutra recounts the evil words that the various non-Buddhists spoke against Shakyamuni Buddha because he refuted the scriptures preached by their original teachers, the two deities3 and the three ascetics.
In the above passages from the Lotus Sutra, however, it is not the Buddha himself who is being looked upon as an enemy. Rather, as T’ien-t’ai explains, it is [the Lotus Sutra that is being opposed by] “the various voice-hearers and cause-awakened ones and the bodhisattvas who seek only the Buddha of recent enlightenment.”4 In other words, persons who show no desire to hear or believe in the Lotus Sutra or who say that it does not match their capacity, though they may not actually slander it in so many words, are all to be regarded as persons of hatred and jealousy.
p.207Observing the situation when the Buddha was in the world and comparing it with the situation since his passing, we may say that the scholars of the various schools in the world today are like the non-Buddhists of the Buddha’s time. They too speak of “a man of incomparable wickedness,” by which they mean me, Nichiren. They speak of “all sorts of evil people who have flocked to him,” by which they mean my disciples and followers. The non-Buddhists, having incorrectly received and transmitted the teachings of the earlier Buddhas, displayed hostility toward the later Buddha, Shakyamuni. The scholars of the various schools today are just the same. In effect, they have let their own way of understanding the Buddha’s teachings lead them into erroneous views. They are like persons who, dizzy from drink, think that the huge mountain in front of them is spinning round and round. And so we now have these eight schools or ten schools all disputing with one another over their various doctrines.
The eighteenth volume of the Nirvana Sutra sets forth the doctrine of “the precious jewels that redeem life.”5 The Great Teacher T’ien-t’ai, after studying and pondering this passage, concluded that “life” refers to the Lotus Sutra, and the “precious jewels,” to the first three of the four teachings expounded in the Nirvana Sutra. But what then of the fourth or perfect teaching, which the Nirvana Sutra also expounds? This teaching represents a reiteration of the doctrine already expounded in the Lotus Sutra concerning the eternally inherent Buddha nature, and was preached to lead people to the Lotus Sutra from which it originated. The Nirvana Sutra’s perfect teaching of the eternally inherent Buddha nature in fact belongs to the Lotus Sutra. The merits unique to the Nirvana Sutra are consequently limited to the first three of the four teachings.
The third volume of T’ien-t’ai’s Profound Meaning of the Lotus Sutra states, “The Nirvana Sutra offers precious jewels to redeem the life [of the Lotus Sutra], and thus the hands are clapped and the bargain concluded.”6 The third volume of The Annotations on “The Profound Meaning of the Lotus Sutra” explains this by saying, “The T’ien-t’ai school cites this metaphor to indicate that the contents of the Nirvana Sutra are to be regarded as precious jewels.”
The Great Teacher T’ien-t’ai, in his work entitled The Four Meditations, cites the passage in the Lotus Sutra that reads, “Though they [the Buddhas] point out various different paths . . . ,”7 and declares that the four flavors of teachings are also to be regarded as precious jewels. If so, then the sutras that were preached before and after the Lotus Sutra are all to be regarded as precious jewels offered for the sake of the Lotus Sutra.
But the Buddhist scholars in the world today are of the opinion that this interpretation represents a doctrine put forward by the T’ien-t’ai school alone, and that none of the other schools accepts it. When I consider the matter, however, I have this to say: The eight or ten schools we are speaking of all came into existence after the passing of the Buddha and are the creation of the various scholars and teachers of the time. But we should not evaluate the sutras that the Buddha preached during his lifetime on the basis of the doctrines of schools established after his passing. The judgments put forward by T’ien-t’ai, however, completely accord with the teachings of all the sutras. It is wrong to discard them on the grounds that they represent no more than the opinions of a single school.
The scholars of the various schools continue to cling to the mistaken opinions of their respective teachers. Therefore, they declare that Buddhist practices must be accommodated to the p.208people’s capacities, or they defer to the opinions of their founders or try to persuade the worthy rulers of the time to be their allies. The upshot of all this is that in the end they give themselves up wholly to evil intentions, engage in wrangling and doctrinal disputes, and take delight in inflicting injury upon people who are guilty of no fault.
Among the various schools, the opinions of the True Word school are particularly distorted. Its founders, Shan-wu-wei and Chin-kang-chih, maintained: “The concept of three thousand realms in a single moment of life is the most important of all T’ien-t’ai’s principles and the heart and core of the teachings put forward by the Buddha in the course of his lifetime. But setting aside this doctrine that the three thousand realms are encompassed by the mind, which constitutes the foundation of both the exoteric and the esoteric teachings, the mudras and mantras form the most crucial part of the Buddhist teachings.” The teachers of the True Word school in later times have used this pronouncement as a pretext to declare that all sutras that do not mention mudras and mantras are to be regarded as inferior and, in fact, as no different from non-Buddhist teachings.
Some of the esoteric teachers assert that the Mahāvairochana Sutra was preached by [the Thus Come One Mahāvairochana], a Buddha other than the Thus Come One Shakyamuni, others declare that it is the highest of all the teachings put forth by the lord of teachings, Shakyamuni Buddha, while still others say that the same Buddha manifested himself once in the form of Shakyamuni Buddha to preach the exoteric sutras, and on another occasion, in the form of the Thus Come One Mahāvairochana to preach the esoteric sutras. Thus, misunderstanding the underlying principles of Buddhism, they produce an endless array of erroneous opinions. They are like a group of people who, unaware of the true color of milk, venture various speculations as to what the color might be, though none are able to surmise it correctly.8 Or they are like the blind men in the parable who try to guess the true shape of the elephant.9 In this connection, the scholars of the various schools should understand that the Mahāvairochana Sutra, if preached before the Lotus Sutra, is on a level with the Flower Garland Sutra, and if preached after the Lotus Sutra, is on a level with the Nirvana Sutra.
Is it not possible that the Lotus Sutra in India contained descriptions of mudras and mantras, but that those who translated the text into Chinese omitted those sections—Kumārajīva calling his version the Lotus Sutra of the Wonderful Law? And is it also not possible that Shan-wu-wei added mudras and mantras and called his version the Mahāvairochana Sutra? For example, there were other versions of the Lotus Sutra, such as the Lotus Sutra of the Correct Law, the Supplemented Lotus Sutra of the Wonderful Law, the Lotus Meditation Sutra, and the Saddharmapundarīka Sutra.10
In India after the Buddha’s passing, Bodhisattva Nāgārjuna was the one who truly understood the relationship between the Lotus Sutra and the other sutras, while in China the Great Teacher T’ien-t’ai Chih-che was the first to grasp it correctly. Men like Shan-wu-wei of the True Word school, Ch’eng-kuan of the Flower Garland school, Chia-hsiang of the Three Treatises school, and Tz’u-en of the Dharma Characteristics school each publicly upheld the doctrines of the school they had established, but in their hearts they were all won over to the teachings of the T’ien-t’ai school. Yet their disciples were ignorant of this fact and hence developed erroneous opinions. How can they avoid being guilty p.209of slandering the correct teaching?
Some people criticize me, saying, “Nichiren does not understand the capacities of the people of the time, but goes around preaching in a harsh manner—that is why he meets with difficulties.” Other people say, “The practices described in the ‘Encouraging Devotion’ chapter11 are for bodhisattvas who are far advanced in practice; [Nichiren ought to follow the practices of] the ‘Peaceful Practices’ chapter, yet he fails to do so.” Others say, “I, too, know the Lotus Sutra is supreme, but I say nothing about it.” Still others complain that I give all my attention to doctrinal teachings.12
I am well aware of all these criticisms against me. But I recall the case of Pien Ho,13 who had his legs cut off at the knee, and of Kiyomaro14 (Pure Man), who was dubbed Kegaremaro (Filthy Man) and almost put to death. All the people of the time laughed at them with scorn, but unlike those two men, those who laughed left no good name behind them. And all the people who level unjust criticisms at me will meet with a similar fate.
The “Encouraging Devotion” chapter says, “There will be many ignorant people who will curse and speak ill of us.” I observe my own situation in this passage. Why should it not apply to all of you as well? “They will attack us with swords and staves,” the passage continues. I have experienced this passage from the sutra with my own body. Why do you, my disciples, not do likewise? Further on, the passage says, “In the midst of the great assembly they constantly try to defame us,” and “they will address the rulers, high ministers, Brahmans, and householders, [slandering and speaking evil of us].” And they “will confront us with foul language and angry frowns; again and again we will be banished.” “Again and again” means time after time. And I, Nichiren, have been repeatedly driven away, and have twice been condemned to exile.
The Lotus Sutra accords with the fashion of the preaching employed by all Buddhas of the three existences.15 The past events described in the “Never Disparaging” chapter16 I am now experiencing as predicted in the “Encouraging Devotion” chapter; thus the present foretold in the “Encouraging Devotion” chapter corresponds to the past of the “Never Disparaging” chapter. The “Encouraging Devotion” chapter of the present will be the “Never Disparaging” chapter of the future, and at that time, I, Nichiren, will be its Bodhisattva Never Disparaging.
The Lotus Sutra consists of a single work in eight volumes and twenty-eight chapters, but I have heard that the sutra as it existed in India was long enough to stretch over a whole yojana. In other words, there must have been many more chapters to it. The twenty-eight-chapter version used today in China and Japan represents the most essential portion of an abbreviated version.
Let us set aside for now the revelation section17 of the sutra. In the following transmission section, the three pronouncements18 of the “Treasure Tower” chapter are delivered to the assembly gathered at Eagle Peak and present at the Ceremony in the Air. As to the vow made in the “Encouraging Devotion” chapter by the twenty thousand, eighty thousand, and eight hundred thousand million nayutas of great bodhisattvas, a man of shallow wisdom like myself cannot comprehend it. But the phrase “in an age of fear and evil” that appears in this chapter nevertheless indicates the beginning of the Latter Day of the Law. The following “Peaceful Practices” chapter refers to this “age of fear and evil” with the words “in the latter age.” And looking at other translations of the sutra, we find that in the Lotus Sutra of the Correct Law it p.210appears as “in the latter age hereafter” or “in the latter age to come,” while in the Supplemented Lotus Sutra of the Wonderful Law it appears as “in an age of fear and evil.”
In this latter age, which corresponds to our own time, the three types of enemies have appeared, but not a single one of the eight hundred thousand million nayutas of bodhisattvas is anywhere to be seen. It is like a lake that has dried and is missing its full share of water, or a waning moon that is far from full. If the water is clear, it will reflect the moon’s image, and if trees are planted, then birds can nest in them. Therefore, I, Nichiren, propagate this sutra in place of the eight hundred thousand million nayutas of bodhisattvas. I ask that those bodhisattvas grant me their aid and protection.
The lay priest who bears this letter tells me that you instructed him to accompany me to the province of Sado. But in view of the expenses of the trip and other difficulties, I am sending him back to you. I already know the depths of your consideration. Please explain to the others what I have written here. I am very much concerned about the priests who are in prison,19 and I hope you will inform me of their situation at your earliest convenience.
Respectfully,
Nichiren

The hour of the cock (5:00–7:00 p.m.), the twenty-second day of the tenth month
To Toki
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Background
After his unsuccessful attempt to execute Nichiren Daishonin at Tatsunokuchi on the twelfth day of the ninth month, 1271, Hei no Saemon, deputy chief of the Office of Military and Police Affairs, had no choice other than to follow the government’s original instructions to deliver the Daishonin into the custody of Homma Rokurō Saemon Shigetsura, the deputy constable of Sado. The Daishonin was confined for nearly a month at Homma’s residence in Echi, Sagami Province, awaiting word of his fate from the government.
On the tenth day of the tenth month, Nichiren Daishonin left Echi, escorted by Homma’s warriors. When the group reached the coast of the Sea of Japan on the twenty-first, snow covered the ground and the sea was very rough. They were forced to stop for several days at a harbor called Teradomari in Echigo and wait for the winds to abate before crossing to Sado Island. Teradomari is said to have prospered from the early ninth century on as a port for shipping traffic between the island of Sado and the Japanese mainland. The day after arriving at Teradomari, the Daishonin wrote this letter and entrusted it to a lay priest whom Toki Jōnin had sent to accompany him.
The community of believers in Kamakura had been badly shaken by the events of the Tatsunokuchi Persecution and the Sado Exile, and many among the Daishonin’s disciples and lay supporters succumbed to government pressures and gave up their faith, or began to have doubts when they saw the Daishonin persecuted. In order to help his followers dispel their doubts and persevere in faith, the Daishonin during his exile produced a number of writings. This letter is the first of these p.211writings, which include The Opening of the Eyes, Letter from Sado, and On Practicing the Buddha’s Teachings.
At the beginning of this letter, the Daishonin mentions in passing the hardships and difficulties he experienced during the twelve-day journey to Teradomari. He then quotes scriptural passages to show that, in the Latter Day of the Law, hatred and jealousy of the Lotus Sutra will be worse than during the Buddha’s lifetime. He himself is actually confronting such opposition, he says. Next, citing T’ien-t’ai’s view of the Nirvana Sutra as precious jewels to redeem the life of the Lotus, the Daishonin declares the superiority of the Lotus over all other sutras and points out the mistaken views of the scholars of the various schools who fail to recognize this. In particular, he mentions the erroneous opinions of the True Word school deriving from Shan-wu-wei and others. He warns that the followers of the various schools are committing the offense of slandering the Lotus Sutra, unaware that their patriarchs inwardly concurred with the teachings of the T’ien-t’ai school, which are based on the Lotus Sutra.
The Daishonin next enumerates four frequent criticisms of his method of propagation, raised not only by his enemies but by some of his own followers as well, and declares that the hardships he has encountered perfectly match the prophecies of the “Encouraging Devotion” chapter of the Lotus Sutra. In light of the sutra, he makes clear that he himself is the votary who propagates the sutra in the Latter Day of the Law.
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Notes
1. Lotus Sutra, chap. 10.
2. Ibid., chap. 14.
3. Shiva and Vishnu.
4. A rephrasing of a passage in The Annotations on “The Words and Phrases of the Lotus Sutra.” The “Buddha of recent enlightenment” refers to Shakyamuni in his provisional capacity as the Buddha who first attained enlightenment in India.
5. This quotation actually appears in The Profound Meaning of the Lotus Sutra. The Nirvana Sutra states that the store of seven gems can redeem one’s life when threatened by famine, bandits, or an evil king. On the basis of this passage, Profound Meaning uses the expression “precious jewels that redeem life” to indicate that the Nirvana Sutra functions to protect and support the perfect teaching of the Lotus Sutra, which is reiterated in the Nirvana Sutra.
6. The statement “The hands are clapped and the bargain concluded” indicates that after Shakyamuni expounded the perfect teaching in the Lotus Sutra he reiterated it in the Nirvana Sutra.
7. The Four Meditations cites not this passage but another from the same “Expedient Means” chapter that reads, “I used the power of expedient means to preach to the five ascetics.” Because both passages agree in principle, the Daishonin may have cited the one rather than the other.
8. The Nirvana Sutra states that Brahmans, being ignorant of Shakyamuni’s teachings of eternity, happiness, true self, and purity, fall into erroneous views, like blind men who do not know the true color of milk.
9. This parable appears in the Nirvana Sutra. A king had his high minister bring an elephant to a group of blind men, let them touch it, and then asked them to describe it to him. One blind man who pressed his hands against the elephant’s stomach said that it was like a pot; another who touched the elephant’s tail said that it resembled a rope; still another who stroked the elephant’s trunk insisted that the animal resembled a pestle; and so on. In this parable, Shakyamuni likened the king who knows the truth to the Buddha’s wisdom, the high minister to the Nirvana Sutra, the elephant to the Buddha nature, and the blind men to ordinary mortals who are ignorant of the Buddha nature.
10. The Lotus Sutra of the Correct Law and the Supplemented Lotus Sutra of the Wonderful Law are two of the three extant p.212Chinese translations of the Lotus Sutra, done by Dharmaraksha in 286 and by Jnānagupta and Dharmagupta in 601, respectively. The Lotus Meditation Sutra has been lost. The Saddharmapundarīka Sutra here does not indicate the Sanskrit text but a Chinese translation. This version has also been lost.
11. The “Encouraging Devotion” chapter describes how the eight hundred thousand million nayutas of bodhisattvas vow to teach the sutra far and wide in an age of fear and evil after the Buddha’s passing. They express their determination to meet the various persecutions that will result from their propagation. The practice of shakubuku is what calls forth such persecution and is what the Daishonin is referring to here. In contrast, the “Peaceful Practices” chapter details the four peaceful means of practice, by peaceful deeds, words, thoughts, and vows.
12. In contrast to “the observation of the mind,” or the perception through meditation of the ultimate reality inherent in one’s life. This, along with the doctrinal study of the sutras, is one of the two integral aspects of practice taught in the Tendai school. The Daishonin gives emphasis to the meditative aspect (the invocation of the daimoku), but expresses here that he is criticized for not doing so. This was because he also emphasized scriptural comparison to establish the superiority of the Lotus Sutra.
13. Pien Ho was a native of the state of Ch’u in China during the Spring and Autumn period (770–403 b.c.e.). According to Han Fei Tzu, Pien Ho found a precious stone at Mount Ch’u and presented it to King Li. When the king had it appraised, it was identified as a mere stone. So the king had Pien Ho’s left leg cut off at the knee. After the king’s death, Pien Ho again presented the precious stone, this time to King Wu, only to have his right leg cut off at the knee on a second charge of deception. Later, after King Wen had ascended the throne, Pien Ho wept for three days at the foot of Mount Ch’u, holding the precious stone and shedding tears of blood at the kings’ ignorance. Hearing of this, King Wen asked for Pien Ho’s stone and had it polished. It was then recognized as being genuine and, in consequence, is said to have been widely treasured by the populace.
14. Kiyomaro is Wake no Kiyomaro (733–799). A high-ranking court official who thwarted the attempts of the priest Dōkyō, Empress Shōtoku’s favorite, to ascend the throne and was persecuted as a result. After the death of the empress, however, Dōkyō was stripped of power, and Kiyomaro was pardoned from his sentence of exile and recalled to service at court.
15. This statement derives from a passage in the “Expedient Means” chapter of the Lotus Sutra, which reads: “Following the same fashion that the Buddhas of the three existences employ in preaching the Law, I now will do likewise, preaching a Law that is without distinctions.” The five categories of Buddhas—all Buddhas in general, past Buddhas, present Buddhas, future Buddhas, and Shakyamuni Buddha—invariably follow the same method of preaching, first expounding various provisional teachings over a relatively long period to lead people to the one Buddha vehicle, or the Lotus Sutra, which they reveal later.
16. The “Never Disparaging” chapter describes the practices of Bodhisattva Never Disparaging, who lived in the Middle Day of the Law of the Buddha Awesome Sound King, persevered in the face of persecution for the sake of the correct teaching, and finally attained Buddhahood.
17. The revelation section is one of the three divisions of a sutra—preparation, revelation, and transmission—used in interpreting the Buddhist teachings. Here the Daishonin applies these divisions solely to the theoretical teaching (former half) of the Lotus Sutra. From this viewpoint, preparation consists of the Immeasurable Meanings Sutra and the “Introduction” chapter; revelation, the “Expedient Means” through “Prophecies” chapters; and transmission, the “Teacher of the Law” through “Peaceful Practices” chapters.
18. The three pronouncements are exhortations by Shakyamuni, three times urging the assembly before him to propagate the Lotus Sutra after his passing.
19. After the Tatsunokuchi Persecution, five of the Daishonin’s disciples, including Nichiro, were confined in a dungeon.

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199. Letter to Dōryū of Kenchō-ji: Kenchō-ji Dōryū e no gojō (建長寺道隆への御状), 173.

199
Letter to Dōryū of Kenchō-ji

Background
NOW the Buddhist halls stand side by side, the Buddhist teachings filling them to the roof; Buddhism flourishes in a fashion surpassing anything known in India or China; and the rites and ceremonies of the sacred priesthood resemble those of arhats who possess the six transcendental powers. In spite of this fact, however, it has yet to be decided which among the various sutras preached in the Buddha’s lifetime are superior and which inferior, which are profound and which shallow, and in this sense we are hardly different from the birds or beasts. People make haste to cast aside the Thus Come One Shakyamuni with his three virtues of sovereign, teacher, and parent, and instead put their faith in some Buddha or bodhisattva in another realm. Are they not like the Anti-Lokāyata believers1 of ancient India?
Belief in the Nembutsu leads to the hell of incessant suffering; the Zen school is the work of the heavenly devil; True Word is an evil doctrine that will ruin the nation; and the Precepts school is a false creed that is traitorous to the nation. In the past, around the first year of the Bunnō era [1260], I wrote a work entitled On Establishing the Correct Teaching for the Peace of the Land, which I handed to the lay priest Yadoya for presentation to the late lay priest of Saimyō-ji.
In this work, I stated in effect that it is because persons are putting faith in evil teachings such as the Nembutsu and the doctrines of the True Word, Zen, and Precepts schools that calamities and disasters occur again and again in our world today. Moreover, I predicted that this country of ours would suffer attack from a foreign nation. And then, on the eighteenth day of the first month of this year, an official announcement arrived from the Mongol nation. All has happened just as I predicted, without the slightest discrepancy.
Is it because the prayers for safety being offered up by the various temples and mountain monasteries have lost their effectiveness, or because evil doctrines are prevalent? Both the rulers and the multitude of common people in Kamakura pay reverence to the Sage Dōryū as though he were a Buddha, and look up to the Sage Ryōkan as though he were an arhat. Yet these men, along with the elders of Jufuku-ji, Tahō-ji, Jōkōmyō-ji, Chōraku-ji, and Daibutsu-den,2 “being proud and boastful in heart, supposing they have attained what they have not attained,”3 are in fact great evil persons of overbearing arrogance.
How could they hope to overcome and subdue the vast military might of the Mongol nation? On the contrary, p.323both rulers and common people of this country of Japan will all be taken prisoner. In their present existence they will see their nation overthrown, and in their next existence they will surely fall into the hell of incessant suffering.
If you do not heed Nichiren’s warnings, you will undoubtedly regret it later. I have written letters explaining this and have respectfully submitted them to the regent, the lord of Kamakura;4 to the lay priest Yadoya; to Hei no Saemon-no-jō, and others. I would hope that these persons may all gather in one place to discuss the matter.
I, Nichiren, do not venture to express some mere private and prejudiced opinion; I state only what is based upon the texts of the sutras and treatises.
It is difficult to explain this matter in full in a letter, and therefore I look forward to meeting with you in public debate. Writing does not fully express what is in words, and words do not fully express what is in the heart.
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 attendant of
the Sage Dōryū of Kenchō-ji5
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Background
One of the Daishonin’s eleven letters of remonstrance, this was sent to Dōryū (Chin Tao-lung) of Kenchō-ji temple. Dōryū was a prominent priest of the Rinzai (Lin-chi) branch of the Zen school. A native of China, he went to Japan in 1246 and in 1253 became chief priest of Kenchō-ji in Kamakura at the invitation of the regent Hōjō Tokiyori, who, himself a Zen practitioner, had built the temple. In this letter the Daishonin introduces what are known as the four dictums, characterizing the harmful effects of the four major schools of Buddhism then prevalent in Japan. He also declares their prayers for the safety of the nation to be totally ineffective. He expresses his hope that the chief priests of major temples in Kamakura, to whom he had also sent letters of remonstrance, will gather in one place to hold an official religious debate.
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Notes
1. Here regarded as representative of those who went against their teacher. The Anti-Lokāyata school was a non-Buddhist school in ancient India that is thought to have arisen from and in opposition to the Lokāyata school.
2. Temples in Kamakura. See p. 316, n. 1.
3. A paraphrase of a passage in the Lotus Sutra, chap. 13.
4. The lord of Kamakura refers to Hōjō Tokimune (1251–1284), the eighth regent of the Kamakura government.
5. Though the intended recipient of this letter was actually the Sage Dōryū of Kenchō-ji temple, the Daishonin in accord with the manners and customs of the day noted the recipient as the attendant of Dōryū, rather than Dōryū himself.

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

THE SEVENFOLD PEACE

“Peace be with you,” spoke the Elder in greeting to the Brothers who had gathered for the teachings

“Peace be with you,” they answered; and they walked together along the bank of the river, for so was their custom when an Elder taught the Brothers, that they might share the teachings with the angels of the Earthly Mother: of air, of sun, of water, of earth, of life, and of joy.

And the Elder saicl to the Brothers: “I would speak to you of peace, for of all the angels of the Heavenly Father, peace is that for which the world most yearns, as a tired babe longs to put his head on his mother’s breast. It is the lack of peace that troubles the kingdoms, even when they are not at war. For violence and warfare may reign in a kingdom even when the sounds of clashing swords are not heard. Though no armies march one against the other, still there is no peace when the Sons of Men walk not with the angels of God. I tell you truly, many are those who do not know peace; for they are at war with their own body; they are at war with their thoughts; they have no peace with their fathers, their mothers, their children; they have no peace with their friends and neighbors; they know not the beauty of the Holy Scrolls; they labor not through the day in the kingdom of their Earthly Mother; nor do they sleep at night in the arms of their Heavenly Father. Peace r eigns not within them, for ever do they thirst for that which in the end brings only misery and pain, even those trappings of riches and fame which Satan uses to tempt the Sons of Men; and they live in ignorance of the Law, even that Holy Law by which we live: the path of the angels of the Earthly Mother and the Heavenly Father.”

“How, then, may we bring peace to our brothers, Master?” asked some of the Elder, “for we would that all the Sons of Men share in the blessings of the angel of Peace.”

And he answered: “Truly, only he who is at peace with all the angels can shed the light of peace on others. Therefore, first be at peace with all the angels of the Earthly Mother and the Heavenly Father. For the winds of a storm stir and trouble the waters of the river, and only the stillness that follows can calm them once again. Take care when your brother asks you for bread, that you give him not stones. Live first in peace with all the angels, for then your peace will be as a fountain that does replenish itself with the giving, and the more you give, so the more you will be given, for such is the Law.

“Three arc the dwellings of the Son of Man, and no one may come before the face of God who knows not the angel of Peace in each of the three. These are his body, his thoughts, and his feelings. When the angel of Wisdom guides his thoughts, when the angel of Love purifies his feelings, and when the deeds of his body reflect both love and wisdom, then does the angel of Peace guide him unfailingly to the throne of his Heavenly Father. And he should pray without ceasing that the power of Satan with all his diseases and uncleannesses may be cast out of all of his three dwellings; that Power and Wisdom and Love rnay reign in his body, his thoughts, and his feelings.

“First shall the Son of Man seek peace with his own body; for his body is as a mountain pond that reflects the sun when it is still and clear; but when it is full of mud and stones, it reflects nothing. First must Satan be cast out of the body, that the angels of God may enter again and dweh therein. Truly, no peace can reign in the body unless it is as a temple of the Holy Law. Therefore, when he who suffers with pains and grievous plagues asks for your help, tell him to renew himself with fasting and with prayer. Tell him to invoke the angel of sun, the angel of water, and the angel of air, that they may enter his body and cast out of it the power of Satan. Show him the baptism within, and the baptism without. Tell him always to eat of the table of our Earthly Mother, spread with her gifts: the fruits of the trees, the grasses of the fields, the milk of beasts good for eating, and the honey of bees. He shall not invoke the power of Satan by eating the flesh of bea sts, for he who kills, kills his brother, and whoso eats the flesh of slain beasts, eats the body of death. Tell him to prepare his food with the fire of life, not the fire of death, for the living angels of the living God serve only living men.

“And though he sees them not, and hears them not, and touches them not, still is he every moment surrounded by the power of God’s angels. While his eyes and ears are closed by ignorance of the Law and thirst for the pleasures of Satan, he will not see them, nor hear them, nor touch them. But when he fasts and prays to the living God to cast out all the diseases and uncleannesses of Satan, then will his eyes and ears be opened, and he will find peace.

“For not only he suffers who harbors the diseases of Satan within him, but his mother, his father, his wife, his children, his companions, these suffer also, for no man is an island unto himself, and the powers that flow through him, whether they be of the angels or of Satan, truly these powers do unto others for good or for evfl.

“After this manner, therefore, pray to your Heavenly Father, when the sun is high at midday: ‘Our Father who art in heaven, send to all the Sons of Men your angel of Peace; and send to our body the angel of Life to dwell therein for ever.’

“Then shall the Son of Man seek peace with his own thoughts; that the angel of Wisdom may guide him. For I tell you truly, there is no greater power in heaven and earth than the thoughts of the Son of Man. Though unseen by the eyes of the body, yet each thought has mighty strength, even such strength as can shake the heavens.

“For to no other creature in the kingdom of the Ear I thly Mother is it given the power of thought, for all beasts that crawl and birds that fly, live not of their own thinking but of the one Law that governs all. Only to the Sons of Men is it given the power of thought, even that thought that can break the bonds of death. Do not think because it cannot be seen, that thought has no power. I tell you truly, the lightning that cleaves the mighty oak, or the quaking that opens up cracks in the earth, these are as the play of children compared with the power of thought. Truly each thought of darkness, whether it be of malice, or anger, or vengeance, these wreak destruction like that of fire sweeping through dry kindling under a windless sky. But man does not see the carnage, nor does he hear the piteous cries of his victims, for he is blind to the world of the spirit.

“But when this power is guided by holy Wisdom, then the thoughts of the Son of Man lead him to the heavenly kingdoms and thus is paradise buflt on earth; then it is that your thoughts uplift the souls of men, as the cold waters of a rushing stream revive your body in the summer heat.

“When first a fledgling bird tries to fly, his wings cannot support him, and he falls again and again to earth. But he tries again and one day he soars aloft, leaving earth and his nest far behind. So is it with the thoughts of the Sons of Men. The longer he walks with the angels and keeps their Law, so do the stronger his thoughts become in holy Wisdom. And I tell you truly, that day will come when his thoughts will overcome even the kingdom of death and soar to everlasting life in the heavenly kingdoms; for with their thoughts guided by holy Wisdom do the Sons of Men bufld a bridge of light thereby to reach God.

“After this manner, therefore, pray to your Heavenly Father, when the sun is high at midday: ‘Our Father who art in heaven, send to all the Sons of Men your angel of Peace; and send to our thoughts the angel of Power, that we may break the bonds of death.

“Then shall the Son of Man seek peace with his own feelings; that his family may delight in his loving kindness, even his father, his mother, his wife, his children, and his children’s children. For the Heavenly Father is a hundred times greater than all fathers by seed and by blood, and the Earthly Mother is a hundred times greater than all mothers by the body, and your true brothers are all those who do the wal of your Heavenly Father and of your Earthly Mother, and not your brothers by blood. Even so, shall you see the Heavenly Father in your father by seed, and your Earthly Mother in your mother by the body, for are not these also children of the Heavenly Father and the Earthly Mother? Even so shall you love your brothers by blood as you love all your true brothers who walk with the angels, for are not these also children of the Heavenly Father and the Earthly Mother? I tell you truly, it is easier to love those newly met, than those of our own house, who have k nown our weaknesses, and heard our words of anger, and seen us in our nakedness, for they know us as we know ourselves, and we are ashamed. Then shall we call on the angel of Love to enter into our feelings, that they be purifiers And all that was before impatience and discord, will turn to harmony and peace, as the parched ground drinks in the gentle rain and becomes green and soft, tender with new life.

“For many and grievous are the sufferings of the Sons of Men when they cleave not to the angel of Love. Truly, a man without love casts a dark shadow on everyone he meets, most of all those with whom he lives; his harsh and angry words fall on his brothers like fetid air rising from a stagnant pool. And he suffers most who speaks them, for the darkness that encloses him invites Satan and his devas.

“But when he calls on the angel of Love, then is the darkness dispersed, and the light of sunshine streams from him, and the colors of the rainbow swirl about his head, and gentle rain falls from his fingers, and he brings peace and strength to all those who draw near to him.
“After this manner, therefore, pray to your Heavenly Father, when the sun is high at midday: ‘Our Father who art in heaven, send to all the Sons of Men your angel of Peace; and send to those of our seed and of our blood the angel of Love, that peace and harmony may dwell in our house for ever.’

“Then shall the Son of Man seek peace with other Sons of Men, even with the Pharisees and priests, even with beggars and the homeless, even with kings and governors. For all are Sons of Men, whatever be their station, whatever be their calling, whether their eyes have been opened to see the heavenly kingdoms, or whether they yet walk in darkness and ignorance.

“For the justice of men may reward the undeserving and punish the innocent, but Holy Law is the same for all, whether beggar or king, whether shepherd or priest.

“Seek peace with all the Sons of Men, and let it be known of the Brothers of Light, that we have lived according to the Holy Law since the time of Enoch of old, and before. For we are not rich, neither are we poor. And we do share all things, even our garments and the tools we use to till the soil. And together we work in the fields with all the angels, bringing forth the gifts of the Earthly Mother for all to eat.

“For the strongest of the angels of the Heavenly Father, the angel of Work, blesses each man who works in the way best for him, for then shall he know neither want nor excess. Truly is there abundance for all men in the kingdoms of the Earthly Mother and the Heavenly Father when each man works at his task; for when a man shirks his task, then another must take it up, for we are given afl things in the kingdoms of heaven and earth at the price of labor.

“Always have the Brothers of Light lived where rejoice the angels of the Earthly Mother: near rivers, near trees, near flowers, near the music of birds; where sun and rain may embrace the body, which is the temple of the spirit. Nor do we have ought to do with the edicts of rulers; neither do we uphold them, as our law is the Law of the Heavenly Father and the Earthly Mother; neither do we oppose them, for no one rules save by the will of God. Rather do we strive to live according to the Holy Law and strengthen always that which is good in all things; then will the kingdom of darkness be changed to the kingdom of light; for where there is light, how then can darkness remain?

“After this manner, therefore, pray to your Heavenly Father, when the sun is high at midday: ‘Our Father who art in heaven, send to all the Sons of Men your angel of Peace; and send to all humankind the angel of Work, that having a holy task we should not ask for any other blessing.’

“Then shall the Son of Man seek peace with the knowledge of the ages past; for I tell you truly, in the Holy Scrolls is a treasure a hundred times greater than any of jewels and gold in the richest of kingdoms, and more precious, for surely they contain all the wisdom revealed by God to the Sons of Light, even those traditions which came to us through Enoch of old, and before him on an endless path into the past, the teachings of the Great Ones. And these are our inheritance, even as the son inherits all the possessions of his father when he shows himself to be worthy of his father’s blessing. Truly, by studying the teachings of ageless wisdom do we come to know God, for I tell you truly, the Great Ones saw God face to face; even so, when we read the Holy Scrolls do we touch the feet of God.

“And when once we see with the eyes of wisdom and hear with the cars of understanding the ageless truths of the Holy Scrolls, then must we go among the Sons of Men and teach them, for if we jealously hide the holy knowledge, pretending that it belongs only to us, then we are as one who finds a spring high in the mountains, and rather than let it flow into the valley to quench the thirst of man and beast, buries it under rocks and dirt, thereby robbing himself of water, as well. Go among the Sons of Men and tell them of the Holy Law, that they may thereby save themselves and enter the heavenly kingdoms. But tell them in words they may understand, in parables from nature that speak to the heart, for the deed must first live as desire in the awakened heart.

“After this manner, therefore, pray to your Heavenly Father, when the sun is high at midday: ‘Our Father who art in heaven, send to all the Sons of Men your angel of Peace; and send to our knowledge the angel of Wisdom, that we may walk in the paths of the Great Ones who have seen the face of God.

“Then shall the Son of Man seek peace with the kingdom of his Earthly Mother, for none can live long, neither be happy, but he who honors his Earthly Mother and does her laws. For your breath is her breath; your blood her blood; your bone her bone; your flesh her flesh; your bowels her bowels; your eyes and your ears are her eyes and her ears.

“I tell you truly, you are one with the Earthly Mother; she is in you, and you in her. Of her were you born, in her do you live, and to her shall you return again. it is the blood of our Earthly Mother which falls from the clouds and flows in the rivers; it is the breath of our Earthly Mother which, whispers in the leaves of the forest and blows with a mighty wind from the mountains; sweet and firm is the flesh of our Earthly Mother in the fruits of the trees; strong and unflinching are the bones of our Earthly Mother in the giant rocks and stones which stand as sentinels of the lost times; truly, we are one with our Earthly Mother, and he who clings to the laws of his Mother, to him shall his Mother cling also.

“But there will come a day when the Son of Man wfll turn his face from his Earthly Mother and betray her, even denying his Mother and his birthright. Then shall he sell her into slavery, and her flesh shall be ravaged, her blood polluted, and her breath smothered; he will bring the fire of death into all the parts of her kingdom, and his hunger will devour all her gifts and leave in their place only a desert.

“All these things will he do out of ignorance of the Law, and as a man dying slowly cannot smell his own stench, so wfll the Son of Man be blind to the truth: that as he plunders and ravages and destroys his Earthly Mother, so does he plunder and ravage and destroy himself. For he was born of his Earthly Mother, and he is one with her, and all that he does to his Mother9 even so does he do to himself.

“Long ago, before the Great Flood, the Great Ones walked the earth, and the giant trees, even those which now are no more than legend, were their home and their kingdom. They lived many score of generations, for they ate from the table of the Earthly Mother, and slept in the arms of the Heavenly Father, and they knew not disease, old age, nor death. To the Sons of Men did they bequeath all the glory of their kingdoms, even the hidden knowledge of the Tree of Life which stands in the middle of the Eternal Sea. But the eyes of the Sons of Men were blinded by the visions of Satan, and by promises of power, even that power which conquers by might and by blood. And then did the Son of Man sever the golden threads that bound him to his Earthly Mother and his Heavenly Father; he stepped from the Holy Stream of Life where his body, his thoughts, and his feelings were one with the Law, and began to use only his own thoughts, his own feelings, and his own deeds, making hundre ds of laws, where before there was only One.

“And so did the Sons of Men exile themselves from their home, and ever since have they huddled behind their stone walls, hearing not the sighing of the wind in the tall trees of the forests beyond their towns.

“I tell you truly, the Book of Nature is a Holy Scroll, and if you would have the Sons of Men save themselves and find everlasting life, teach them how once again to read from the living pages of the Earthly Mother. For in everything that is life is the law written. It is written in the grass, in the trees, in rivers, mountains, birds of the sky and fishes of the sea; and most of all within the Son of Man. Only when he returns to the bosom of his Earthly Mother will he find everlasting life and the Stream of Life which leads to his Heavenly Father; only then may the dark vision of the future come not to pass.

“After this manner, therefore, pray to your Heavenly Father, when the sun is high at midday: ‘Our Father who art in heaven, send to all the Sons of Men your angel of Peace; and send to the kingdom of our Earthly Mother the angel of joy, that our hearts may be full of singing and gladness as we nestle in the arms of our Mother.

4 ‘At last, shall the Son of Man seek peace with the kingdom of his Heavenly Father; for truly, the Son of Man is only born of his father by seed and of his mother by the body, that he may find his true inheritance and know at last that he is the Son of the King.

“The Heavenly Father is the One Law, who fashioned the stars, the sun, the light and the darkness, and the Holy Law within our souls. Everywhere is he, and there is nowhere he is not. All in our understanding, and all we know not, all is governed by the Law. The falling of leaves, the flow of rivers, the music of insects at night, all these are ruled by the Law.

“In our Heavenly Father’s realm there are many mansions, and many are the hidden things you cannot know of yet. I tell you truly, the kingdom of our Heavenly Father is vast, so vast that no man can know its limits, for there are none. Yet the whole of his kingdom may be found in the smallest drop of dew on a wild flower, or in the scent of newly-cut grass in the fields under the summer sun. Truly, there are no words to describe the kingdom of the Heavenly Father.

“Glorious, indeed, is the inheritance of the Son of Man, for to hirn only is it given to enter the Stream of Life which leads him to the kingdom of his Heavenly Father. But first he must seek and find peace with his body, with his thoughts, with his feelings, with the Sons of Men, with holy knowledge, and with the kingdom of the Earthly Mother. For I tell you truly, this is the vessel which will carry the Son of Man on the Stream of Life to his Heavenly Father. He must have peace that is sevenfold before he can know the one peace which surpasses understanding, even that of his Heavenly Father.

“After this manner, therefore, pray to your Heavenly Father, when the sun is high at midday: ‘Our Father who art in heaven, send to all the Sons of Men your angel of Peace; and send to your kingdom, our Heavenly Father, your angel of Eternal Life, that we may soar beyond the stars and live for ever.”

And then the Elder was quiet, and a great stillness stole over the Brothers, and no one wished to speak. The shadows of late afternoon played on the river, still and silvery as glass, and in the darkening sky could faintly be seen the filigree crescent moon of peace. And the great peace of the Heavenly Father wrapt them all in deathless love.
The Nazarenes of Mount Carmel
Copyright © 1999-2006. All rights reserved.
The Essene Numerology Chart | Ministerial Training Course

http://essene.com/GospelOfPeace/SevenFoldPeaceII.htm
——+
Ancient Historians & the Essenes

In any attempted restoration of an ancient Order, even when that restoration is under direct heavenly guidance, it is still important to establish a historical link between the modern restoration and the ancient historical expression. Unfortunately, these historical links are often based on biased historical writers who are often not sympathetic to the original movement nor cognizant of its true essence. Nevertheless, we must make due with those crumbs from the table that history offers us.

Ancient writers such as Josephus, Philo, Pliny, Dio Chrysostom and Hippolytus of Rome spoke of the Essenes. Josephus speaks mainly of the Ossaeans of Qumran, while Philo speaks of the Theraputae who were a branch of the Nasaraean Essenes.

First hand reports concerning the Essenes comes to us from the Jewish philosopher of the Egyptian dispersion, Philo of Alexandria, who lived between 30 B.C. and 40 A.D. Philo’s writings about the Essenes comes down to us through two works, ‘Quod omnis probus Fiber sit’ and ‘Apologia pro Judais.’ The second work has been lost but the information was retained in Eusebius’ ‘Praeparatio Evangilica.’

Another writer contemporary with the Essenes was Flavius Josephus, the famous Jewish historian and priest-general at the time of the Jewish war. His most elaborate description of this group is contained in ‘The Jewish War’, followed by an interesting, but far less detailed account in ‘Jewish Antiquities.’ Josephus wrote his first work sometime between 70 and 75 A.D., and the second somewhat later, but before 100 A.D., the year of his death.

Another first-hand report concerning the Essenes comes from the Roman writer, Pliny the Elder, who, in his work entitled ‘Natural History,’ incorporated information about the sect , Pliny died in 79 A.D.

A Greek orator and philosopher, Dio Chrysostom, also mentioned in passing the existence of an Essene community near the Dead Sea. His report is dated somewhat later than Pliny.

Writing two centuries later, Hippolytus of Rome detailed a long account of the Essenes that, for the most part, is said to have paralleled Josephus’ information, but in a few instances provided unique material, though he was not an eyewitness of this sect.

There is, recorded in both Josephus and in the Talmud, the story of one Onias the Righteous, a man who was stoned to death in about 65 B.C. who was particularly saintly and who is believed to have been able to bring rain through his prayers. He is, according to Millar Burrows, thought to have been an Essene.

Historical information regarding the existence of numerous groups in Palestine exists, which includes the following groups:

The Qumran ‘Covenanteers
Zealots
Followers of Judas the Galilean
Followers of Saddoch the Pharisee
Sicarii
Bandits
Self-proclaimed Messiah’s
Magharians, or cave dwellers
The Baptists
Genistae
Meristae
Hellenists
Nasaraioi
Essenoi
Philo’s (first account)
“They do not offer animal sacrifice, judging it more fitting to render their minds truly holy. They flee the cities and live in villages where clean air and clean social life abound. They either work in the fields or in crafts that countribute to peace. They do not hoard silver and gold and do not acquire great landholdings; procuring for themselves only what is necessary for life. Thus they live without goods and without property, not by missfortune, but out of preference. They do not make armaments of any kind. They do not keep slaves and detest slavery. They avoid wholesale and retail commerce, believing that such activity excites one to cupidity. With respect to philosophy, they dismiss logic but have an extremely high regard for virtue. They honor the Sabbath with great respect over the other days of the week. They have an internal rule which all learn, together with rules on piety, holiness, justice and the knowledge of good and bad. These they make use of in the form of triple definitions, rules regarding the love of God, the love of virtue, and the love of men. They believe God causes all good but cannot be the cause of any evil. They honor virtue by foregoing all riches, glory and pleasure. Further, they are convinced they must be modest, quiet, obedient to the rule, simple, frugal and without mirth. Their life style is communal. They have a common purse. Their salaries they deposit before them all, in the midst of them, to be put to the common employment of those who wish to make use of it. They do not neglect the sick on the pretext that they can produce nothing. With the common purse there is plenty from which to treat all illnesses. They lavish great respect on the elderly. With them they are very generous and surround them with a thousand attentions. They practice virtue like a gymnastic exercise, seeing the accomplishment of praiseworthy deeds as the means by which a man ensures absolute freedom for himself.”
Philo (second account)

“The Essenes live in a number of towns in Judea, and also in many villages and in large groups. They do not enlist by race, but by volunteers who have a zeal for righteousness and an ardent love of men. For this reason there are no young children among the Essenes. Not even adolescents or young men. Instead they are men of old or ripe years who have learned how to control their bodily passions. They possess nothing of their own, not house, field, slave nor flocks, nor anything which feeds and procures wealth. They live together in brotherhoods, and eat in common together. Everything they do is for the common good of the group. They work at many different jobs and attack their work with amazing zeal and dedication, working from before sunrise to almost sunset without complaint, but in obvious exhilaration. Their exercise is their work. Indeed, they believe their own training to be more agreeable to body and soul, and more lasting, than athletic games, since their exercises remain fitted to their age, even when the body no longer possesses its full strength. They are farmers and shepherds and beekeepers and craftsmen in diverse trades. They share the same way of life, the same table, even the same tastes; all of them loving frugality and hating luxury as a plague for both body and soul. Not only do they share a common table, but common clothes as well. What belongs to one belongs to all. Available to all of them are thick coats for winter and inexpensive light tunics for summer. Seeing it as an obstacle to communal life, they have banned marriage.
Flavius Josephus

The first reference to the Essenes comes from Josephus, writing about the death of Antigonus in 103 B.C. Josephus relates that the Essenes had an uncanny ability to successfully predict future events, and that the death of Antigonus at the hands of his brother, Aristobulus, ruler of Judea, had been accurately forecast by an Essene named Judas.

Josephus states that ‘Judas was an Essene born and bred, indicating that he had been born into the movement at least a few decades earlier.

On this occasion, according to Josephus, Judas was sitting in or near the Jerusalem temple with a number or his pupils, showing that he was an Essene teacher of the Law and that he was able to speak his views apparently quite freely in Jerusalem at the end of the second century B.C.

“The sect of the Essenes maintain that Fate governs all things, and that nothing can befall man contrary to its determination and will.These men live the same kind of life which among the Greeks has been ordered by Pythagoras.”
“The Essenes are Jews by race, but are more closely united among themselves by mutual affection, and by their efforts to cultivate a particularly saintly life. They renounce pleasure as an evil, and regard continence and resistance to passions as a virtue. They disdain marriage for themselves, being content to adopt the children of others at a tender age in order to instruct them. They do not abolish marriage, but are convinced women are all licentious and incapable of fidelity to one man. They despise riches. When they enter the sect, they must surrender all of their money and possessions into the common fund, to be put at the disposal of everyone; one single property for the whole group. Therefore neither the humiliation of poverty nor the pride of possession is to be seen anywhere among them. They regard oil as a defilement, and should any of them be involuntarily anointed, he wipes his body clean. They make a point of having their skin dry and of always being clothed in white garments. In their various communal offices, the administrators are elected and appointed without distinction offices. They are not just in one town only, but in every town several of them form a colony. They welcome members from out of town as coequal brothers, and even though perfect strangers, as though they were intimate friends. For this reason they carry nothing with them ashen they travel: they are, however, armed against brigands. They do not change their garments or shoes until they have completely worn out. They neither buy nor sell anything among themselves. They give to each other freely and feel no need to repay anything in exchange. Before sunrise they recite certain ancestral prayers to the sun as though entreating it to rise. They work until about 11 A.M. when they put on ritual loincloths and bathe for purification. Then they enter a communal hall,where no one else is allowed,and eat only one bowlful of food for each man, ! together with their loaves of bread. They eat in silence. Afterwards they lay aside their sacred garment and go back to work until the evening. At evening they partake dinner in the same manner. During meals they are sober and quiet and their silence seems a great mystery to people outside. Their food and drink are so measured out that they are satisfied but no more. They see bodily pleasure as sinful. On the whole they do nothing unless ordered by their superiors, but two things they are allowed to do on their own discretion: to help those ‘worthy of help’, and to offer food to the needy. They are not allowed, however, to help members of their own families without permission from superiors. They are very careful not to exhibit their anger, carefully controlling such outbursts. They are very loyal and are peacemakers. They refuse to swear oaths, believing every word they speak to be stronger than an oath. They are scrupulous students of the ancient literature. They are ardent students in the healing of diseases, of the roots offering protection, and of the properties of stones. Those desiring to enter the sect are not allowed immediate entrance. They are made to wait outside for a period of one year. During this time each postulant is given a hatchet, a loincloth and a white garment. The hatchet is used for cleanliness in stooling for digging and covering up the hole. Having proved his constinence during the first year he draws closer to the way of life and participates in the purificatory baths at a higher degree, but he is not yet admitted into intimacy. His character is tested another two years and if ‘ne proves worthy he is received into the company permanently.
They are sworn to love truth and to pursue liars. They must never steal. They are not allowed to keep any secrets from other members of the sect; but they are warned to reveal nothing to outsiders, even under the pain of death. They are not allowed to alter the ‘books of the sect, and must keep all the information secret, especially the names of the angels. The name of the Lawgiver, after God, is a matter of great veneration to them; if anyone blasphemed the name of the Lawgiver he was sentenced to death. Those members convicted of grave faults are expelled from the order. In matters of judgement Essene leaders are very exact and impartial. Their decisions are irrevocable. They are so scrupulous in matters pertaining to the Sabbath day that they refuse even to go to stool on that day, They always give way to the opinion of the majority, and they make it their duty to obey their elders. They are divided into four lots according to the duration of thier discipline, and the juniors are so inferior to their elders that if the latter touch them, they wash themselves as though they had been in contact with a stranger. They despise danger: they triumph over pain by the heroism of their convictions, and consider death, if it comes with glory, to be better than the preservation of life. They died in great glory amidst terrible torture in the war against the Romans. They believe that their souls are immortal, but that their bodies are corruptible. They believe the soul is trapped in the body and is freed with death. They believe that there is a place ‘across the ocean’ where just souls gather, a place reserved for the immortal souls of the just. The souls of the wicked, however, are relegated to a dark pit, shaken by storms and full of unending chastisement. Some of the Essenes became expert in forecasting the future.”

Josephus (second account)

“The Essenes declare that souls are immortal and consider it necessary to struggle to obtain the reward of righteousness. They send offerings to the Temple, but offer no sacrifices since the purifications to which they are accustomed are different. For this reason, they refrain from entering into the common enclosure, but offer sacrifice among themselves. They are holy men and completely given up to agricultural labor.”
Pliny the Elder

“To the west (of the Dead Sea) the Essenes have put the necessary distance between themselves and the insalubrious shore. They are a people unique of its kind and admirable beyond all others in the whole world; without women and renouncing love entirely, without money and having for company only palm trees. Owing to the throng of newcomers, this people is daily reborn in equal number; indeed, those whom, wearied by the fluctuations of fortune, life leads to adopt their customs, stream in in great numbers. Thus, unbeleivable though this may seem, for thousands of centuries a people has existed which is eternal yet into which no one is born: so fruitful for them is the repentance which others feel for their past lives!”

Eusebius

(Eusebius, Bishop of Caesarea, writing around A.D.300)
“Even in our day, there are still those whose only guide is Deity; ones who live by the true reason of nature, not only themselves free but filling their neighbors witht he spirit of freedom. They are not very numerous indeed, but that is not strange, for the highest nobilty is ever rare; and then these ones have turned aside from the vulgar herd to devote themselves to a contemplation of nature’s verities. They pray, if it were possible, that they may reform our fallen lives; but if they cannot, owing to the tide of evils and wrongs which surge up in cities, they flee away, lest they too be swept off their feet by the force of the current. And we, if we had a true zeal for self-improvement, would have to track them to their places of retreat, and, halting as supplicants before them, would beseech them to come to us and tame our life grown too fierce and wild; preaching instead of war and slavery and untold ills, their Gospel of Peace and freedom, and all the fullness of other blessings.”

The Nazarenes of Mount Carmel
Copyright © 1999-2006. All rights reserved.
The Essene Numerology Chart | Ministerial Training Course

——+

RHYTHMIC 27
Thu Jan 8, 2015
BLUE
RHYTHMIC
EAGLE
Guided by Vision
KIN
175
Waning Gibbous
91.7%
<< Thursday January 08, 2015 >>
NS1.27.6.27
<< Kin: 175 >>
BLUE RHYTHMIC EAGLE
Tone: 6 Rhythmic
Balance * Equality * Organize

Tribe: 15 Eagle
Create * Mind * Vision

Affirmation for: Blue Rhythmic Eagle
I Organize in order to Create
I Balance Mind
I seal the output of vision
With the Rhythmic tone of Equality
I am guided by the power of MY OWN POWER DOUBLED

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