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10 January 2015

<< Saturday January 10, 2015 >>
<< Kin: 177 >>
Tone: 8 Galactic
Model * Integrity * Harmonize

Tribe: 17 Earth
Evolve * Syncronicity * Navigation

Affirmation for: Red Galactic Earth
I Harmonize in order to Evolve
I Model Syncronicity
I seal the matrix of navigation
With the Galactic tone of Integrity
I am guided by the power of Birth
Reading for: Red Galactic Earth


Red Galactic Earth Reading – Hide
Red Earth is your Conscious Self – who you are and who you are becoming.Red Earth is the access point to your natural alignment with Earth force. It is the unis mundi, the point of perfect centeredness in the eternal present from which all alignment and magic manifest. Your center, the Earth center, is the secret of gravity’s magnetizing force. Red Earth is the channel of harmonic synchronization that is aligned with the galactic heart. From the center point within eslf, you align with this galactic center and connect through your own crystalline structure to the larger crystal grid network. To keep this channel of synchronization open, connect to the elemental energies of earth, air, fire and water, and the seven directional guardians.

Cosmic consciousness is not just ‘out there’; it is also resonating within you. Be sacramentally rooted where you are. You are made of the Earth! Look through the ‘eyes’ in your feet. Your body is the present focus of your consciousness – through it all gifts are received. Remember, too, that your environment is alive and reacts to your awareness of it; therefore, the way you perceive the Earth and your physical form affects the information you receive.

Red Earth is the Earth keeper, the keeper of the garden, the shaman/healer who, through reverence for all life, heals and sanctifies the Earth. Earth keepers preserve the harmonic relationship with nature by connecting to the wisdom held in matter. In Latin, mater means “mother”. As you bring light into yourself, you bring light into matter. You and the Earth both contain the holographic seed of the new consciousness emerging.

Center yourself in the present moment! This is where you can most beneficially observe the synchronicities and revelations about your personal pattern and larger purpose. From here your mind can learn to be keenly observant, allowing the larger pattern to take shape as naturally as the small brushstrokes that eventually complete a beautiful painting.Sit in simple relationship to the Earth, like a poet enraptured in a forest. Be rooted where you are now. Out of synergistic centeredness, you will receive your greatest desires and open to the full flowering of the mystic power of the universe. This synchronization can be seen as the alignment of your personal myth with the greater myth of our times. Myth is the framework or “story” in which the truth of the cosmos is revealed in symbolic form. Utilize it to catalyze your unfolding alignment.


By accepting your physical form and your growth process in this world, you access the hub of centeredness out of which all the truth and magic of the universe unfold.Take off your shoes. Touch the one Earth. Find a place to dance with the sacred hoop of life. Contribute your vision as an awakened member of the global rainbow family!Red Earth also represents the synergistic workings of destiny that bring people together for common spiritual purposes, as well as the synergy that becomes possible through shared intent. Synergy is the collective expression of individual harmony, the union of different parts in which the whole is exponentially greater than the sum of its parts. When two or more come together in synergy, the resonant vortices between the Earth, the galaxies, and divine archetypal energies are aligned, and all things become possible.

Red Dragon is your Higher Self & Guide.Red Dragon represents the root source of life, the nurturance and support of primary being, and within it are found the primal waters of unity. This is where your deepest roots receive true nourishment. Red Dragon is the energy of form contained within the formlessness of the primordial sea.Primal trust means making choices with no guarantees, knowing that divine nurturance will provide what is needed for your journey. It means making choices moment by moment, implicitly trusting your innate steering mechanism of heart-knowing. Primal trust implies surrendering to the will of the divine self, letting go of what your ego deems to be control of the outcomes in your life. It means deeply trusting the processes that are at work within your present spiral of evolution.

The energy of Red Dragon asks you to embrace the depth of your receptivity. Perhaps you have been taught that it is better to give than to receive. Giving is a powerful way to learn how to receive, but it is not the whole picture. There is a circuit of completion in giving and receiving that happens within you and in your external world at the same time. If you trust unconditionally in the giving, you are not attached to how the gift is received. When you freely give, you fill your cup with sweet waters, which you can then offern innocently and purely to another. Know, on one level, that your gift is poured out universally regardless of how it appears to be received. However, when the gift comes from the ego, it is limited by expectations and conditions. Love just is. It is neither given nor taken; rather it is simply discovered and allowed.

The universe is an inseparable whole. Red Dragon represents the energy matrix lines that look like a web in the universe, through which all points are connected in time and space. This energetic web of communication is known as the ‘crystal grid network.’ It is a cauldron of creation, a potent field in which all things are not only possible but constantly being created. Within this grid, the linear causality of time and space has been freed into an open system in which all time and all space exist and interact simultaneously. This grid connects the larger holograms of reality with our own. Its energy lines connect all places, times and events – even those that are seemingly unrelated. All phenomena and all actions are part of this larger whole; it is the very foundation for telepathy and synchronicity. Red Dragon embodies unity, in which all things are one with the Source.

Yellow Seed is your Subconscious Self and Hidden Helper.Yellow Seed is the ordered pattern of growth. You and your life are the fertile soil, and the mystery blooms within you through the power of your intention or seed thoughts. Just as a seed contains the hologram of its completion, the process of manifestation follows a natural order. In this gestation process, your intention is quickened by Spirit. The charged seed, your true desire or vision, becomes the focus for germination.

What can you open that will support receptivity and assist the germination of your seed intentions? Envision the seed receiving the invitation to grow in the openness of your world. Viscerally feel the possibility of your heart’s dream emerging. Your true desires and dreams contain an innate intelligence that can break through even the rigidity of fixed expectations. Planting a new seed, even in the hard soil of old belief systems, can bring unexpected magic and growth.Be willing to break open the constraining shells of past patterns, the shackles of old belief structures. Call forth your creative involvement with life. This involvement frees and awakens the powerful energy of the life force, shifting your perceptions and experience, catalyzing the manifestation of your dreams. Participate spontaneously in your growth, unrestricted by the illusion of old structures that once provided safety. Move forward into the light of new possibilities.Offer your dream-seed to the universe. In the ordered patterning of the light, align with your heart’s greater purpose. In gratitude, surrender and release the seed to the benefit of your growth and its own pattern of perfection.


Blue Hand represents your Challenge and Gift. With maturity and awareness this challenge will turn into a Focus. This is what you desire to learn in this lifetime.In the shadow of Blue Hand are spiritual distractions and resistances. As you hit ‘growth edges’, you can experience issues and resistance to revealing your true beauty and power. On your path, you will always be offered access to tools and further initiations. Think back to a time when you were offered such a gift, to a time when you embarked on a new quest or possibility. Remember the feeling of spiritual grace that accompanied that gift. Watch for other such openings that will be offered. They may appear in unusual circumstances. You may even find them in times of emotional crisis and amidst unusual access to hidden potentials. Becoming aware of these initiatory portals opens the door to guides and allies. It can also break the spell of distractions and reactive behaviours.Another shadow of Blue Hand is difficulty in completing things. Completion is especially difficult if you feel inadequate or displeased with the possible outcome of your efforts. If you take on too much, you may become too pressured and scattered to finish. You may also relish the creative process but lose motivation because of hidden issues or what appears as the hard work required to finish. Completion becomes easier if you allow yourself to be excited and satisfied by the steps along the way.Another shadow of Blue Hand is not having the desire and discipline needed to master a tool (such as meditation, healing, or some aspect of the creative arts). It is important to remember that committment, focused intent, and openness are all necessary to the acquisitions of any new skill.A related shadow of Blue Hand is in believing that the tool has the power. However, tools are simply vehicles for your connection with the Divine. Do you think your ability to access information using such things as tarot cards and astrology charts come from the symbols or system? The tool simply provides a means for you to focus, to open to the truth being revealed through the metaphor. If you are overidentified and attached to your tools – books, crystals, symbols, systems and so on – you may believe the power is outside yourself. Open to the clarity of your mystical nature. You are the tool through which Spirit speaks. You are the open vessel in which the light can play.


White Wind is your Compliment – something that comes naturally to you. White Wind is the galactic wind, the catalyzing current, the Spirit that moves through all things. It is the divine breath that gives life to all creation, the unseen essence of solar energy. White Wind is the breath of inspiration, the fertilizing force of the wind. Its essence is the movement of Spirit as it penetrates into form to enliven, purify and inspire.


Receive the gift of White Wind by simply taking a conscious breath. Amidst the seeming complexity, beathe consciously. Allow your life to be more like the wind, free-flowing and open to Spirit.

White Wind represents spontaneity and simplicity. As you experience the truth of the present moment, White Wind leaves you free to move on to the next moment without the baggage of desire, regret or expectation. White Wind is the simple knowledge that invisible forces are always moving in your life, guiding and inspiring.

White Wind also embodies the concept of presence. Presence is an expression of beingness, a creator of intimacy. It has to do with being wise in your simplicity. From simple beingness, your true identity emerges. Presence is being open, aware, and in the now. Presence is ‘being there’ for whatever is.

Think back to a time when someone looked deeply into your eyes, acknowledging your beingness with their full presence. Remember how wonderful and intimate that felt. When you wnat to be intimate with someone, become equally open, aware, and present. When you bring your awareness into the present moment, everything else falls away. When you are fully present, your mind is not preparing responses to what it is hearing while you’re listening and feeling. Drop your evaluating and reactive nature. Trust that your heart will have the appropriate response when the time comes. Allow your mind to be quietly responsive, like a pool of water, natural in its unconditional acceptance of the moment.

Presence is simple. It is like being caught in the moment by the beauty of nature. Presence is your natural state of being. When you are present, your heart feels open, charged, full. When you are present, whether alone or with another, you are loose and relaxed. Time may seem to slow down. You can expand your awareness with ease, allowing yourself to truly see and be seen. You let your feelings speak through your eyes, and the ‘feeling channel’ in you breathes freely, without expectation or judgement.

Another gift offered through White Wind is the integration of polarities within you. Polarity is the loom on which reality is strung, the magnetic dance of universal forces playing in grand cooperation. But polarity is also an important alchemical process used in the transmutation of form and matter. We are not poised in a time when duality is transforming into unity. The polarities held in relationships, our male and female aspects – even the manifestation of karma – are all changing. We are moving into a time when the polar aspectrs of all things are coming together in truth. You are the creative field for the integration of the larger pattern of duality. The potential in all relationships is moving toward trust, openness, and unconditional acceptance.The Maya had a special relationship to Venus because of its “unified polarity,” seen in the ability to transform itself from the morning star to the evening star. As we unite our polarities (which can be seen as our male and female aspects), we mirror the divine feminine and masculine aspects that are presently uniting in order to birth the consciousness of the divine child within us. This unification is a state of wholeness that frees and enhances, permeating our beings on all levels.Getting in touch with your male and female aspects and how you perceive them is an integral part of the alchemical process that brings them harmony. You can begin the process of integrating polarities through an increased understanding of the awareness in both sides of your body. The right side generally represents the male, the left side, the female. In meditation, observe the qualities of each side. Bring out their issues, fears, strengths, and potentials. Feel them. Move with them. Talk to them. Create and draw images. Make sounds. Write about them. Explore their relationships. Then, taking as much time as you need, allow them to flow together, unified in solar androgyny. Freeing past perceptions, claim harmony, healing, and love, and bring that new sense of unity into the present moment.

Your Tone is Tone 8 – GalacticEmpowerment, galactic grid, path of the one heart.Eight is the ray of harmonic resonance, the foundation of self combined with the current of the trinity. It is love made visible. Create the flow of harmony in your life. Enter the spiral frequencies of the greater galactic grid. You are being offered empowerment through your innate resonance with this grid. Be aware of where you are drawn, for there you will find unique opportunities. Discover the harmony of being in this natural resonance with others. Be receptive. You are the diviner of harmony, the meeting ground of physical reality and the infinite.Bring a deeper harmony to the practical circumstances in which you find yourself. Free the ego from its self-centeredness. Embrace the potent energies that are raising the harmonic frequencies of the planet. Breathe easily; you are the song being sun by the new golden octave. Sound the resonant tone of the one heart!

The above reading is an excerpt from the book, “The Mayan Oracle – Return Path to the Stars” by Ariel Spilsbury & Michael Bryner – Click here to email Ariel and purchase a signed copy!

Red Galactic Earth Reading

[The Lotus Sutra]
Chapter One: Introduction
Seven important points

Point One, regarding the words “This is what I heard:”

The Words and Phrases of the Lotus Sutra, volume one, says, “The words ‘This is what’ indicate the substance of the doctrine heard from the Buddha. ‘I heard’ indicates a person who is capable of upholding that doctrine.”
The Annotations on “The Words and Phrases of the Lotus Sutra,” volume one, says, “Therefore, from first to last, the whole sutra represents the substance of what was heard from the Buddha.”

The Record of the Orally Transmitted Teachings says: The “heard” of “I heard” indicates the stage of hearing the name and words of the truth; “the substance of the doctrine” is Nam-myoho-renge-kyo. In the phrase “person who is capable of upholding,” one should give particular thought to the word “capable.” When On “The Words and Phrases,” volume one, says, “Therefore, from first to last, the whole sutra,” etc., the “first” indicates the “Introduction” chapter (chapter one) and the “last” indicates the “Universal Worthy” chapter (chapter twenty-eight). The “substance of the doctrine” means its heart or core.
Doctrine (hō) may also mean all phenomena (shohō); that is, it represents the heart of all phenomena. The heart or core of all phenomena is Myoho-renge-kyo.
The Great Teacher Dengyō [in his Outstanding Principles of the Lotus Sutra] says, “Though he praises the Lotus Sutra, in fact he kills the heart of the Lotus.” You should let your mind dwell in particular on the word “kill.” The word “heard” of “This is what I p.10heard” cannot apply to a person of no faith. But a practitioner of the Lotus Sutra may be said to have “heard” the substance of the doctrine put forth in “This is what,” etc. With regard to this, Words and Phrases, volume one, says, “‘This is what,’ etc., are words indicating faith and compliance. Faith means understanding of what one has heard, and compliance means that [one proceeds to follow it as] one follows the path of teacher and disciple.”
In effect, then, Nichiren and his followers are persons to whom the phrase “This is what I heard” may apply.

Point Two, the matter of Ājnāta Kaundinya

The commentary [Words and Phrases], volume one, says, “Kaundinya is a family name that may be interpreted to mean ‘fire vessel.’ The family was of Brahman class and its ancestors were in charge of worshiping fire; hence the clan came to have this name. Fire performs two functions: it illuminates, and it burns. Where there is illumination, darkness cannot arise; and where there is burning, things cannot be born. Hence the family name can be taken to mean ‘no birth.’”

The Record of the Orally Transmitted Teachings says: Fire is the wisdom fire of the Dharma nature. Fire has two functions. One, that of illuminating, is the wisdom of the truth that functions in accordance with changing circumstances. The other, that of burning, is the principle of the truth that is unchanging. These two words, “illuminating” and “burning,” represent the essential teaching and the theoretical teaching respectively. And these two functions of fire, the ability to illuminate and burn, are both inherent in Nam-myoho-renge-kyo.
Today, when Nichiren and his followers recite the words Nam-myoho-renge-kyo, they are illuminating the darkness of birth and death, making it clear, so that the wisdom fire of nirvana may shine forth. And when one understands that the sufferings of birth and death are none other than nirvana, this is what is meant by the words “where there is illumination, darkness cannot arise.” p.11[Again, when Nichiren and his followers recite Nam-myoho-renge-kyo], they are burning the firewood of earthly desires, summoning up the wisdom fire of bodhi or enlightenment. And when one understands that earthly desires are none other than enlightenment, this is what is meant by the words “where there is burning, things [that is, desires] cannot be born.”
In the end, therefore, we see that this Ājnāta Kaundinya is showing that for us, the votaries of the Lotus Sutra, earthly desires are enlightenment, and that the sufferings of birth and death are nirvana.

Point Three, the matter of King Ajātashatru

Words and Phrases, volume one,1 says, “King Ajātashatru’s name means ‘enemy unborn.’” It also says, “The Mahāparinirvāna Sutra says, ‘The name Ajātashatru means “enemy unborn.”’” It also says, “The Mahāparinirvāna Sutra says, ‘The word ajāta means “unborn,” and the word shatru means “enemy.”’”

The Record of the Orally Transmitted Teachings says: The people of the country of Japan are all like King Ajātashatru. They have already murdered their father, the Buddha, and done injury to their mother, the Lotus Sutra. The Immeasurable Meanings Sutra says, “The Buddhas, who are the king, and the sutra, which is the queen, join together in harmony to give birth to this bodhisattva son.” But those who slander the Law, even while they are within the wombs of their mothers, are already manifesting hatred and enmity toward the Lotus Sutra. Is this not a case of being an “unborn enemy”?
In addition, in Japan at present there are three types of powerful enemies. You should therefore pay special attention to p.12the four words above that say that “the word shatru means ‘enemy.’”2
But Nichiren and his followers can escape from the heavy guilt of such acts. Though we may in the past have been persons who slandered the Law, if we have faith in the Lotus Sutra and believe in Shakyamuni Buddha, then how can we fail to be exonerated from the heavy guilt of that earlier crime of killing our father and killing our mother?
Even if they should be our father and mother, however, if they are not beings who have faith in the Lotus Sutra, then we should indeed kill them. This means that when the attachment to the provisional teachings is the mother, and when the ignorance of the difference between the expedient means and the truth is the father, then we should kill them. Hence Words and Phrases, volume two, says, “Insight and understanding tells us that when we do injury to the mother who is greed and attachment, and to the father who is ignorance, we may be said to be committing violence, but a kind of violence that is in fact compliance with morality. In carrying out an act that is contrary to the way, we learn to master the Buddha way.”
In the present age, the Latter Day of the Law, “insight and understanding” means the insight and understanding of the daimoku. Ordinarily when a child kills or does injury to its father or mother, this is an act of violence. However, when we kill a father or mother who does not have faith in the Lotus Sutra,3 this is an act of moral compliance. This is why the commentary calls it violence that is in fact compliance with morality.4
In this sense, Nichiren and his followers today are like King Ajātashatru. For that reason they take up the sword of Nam-myoho-renge-kyo, kill the mother, greed and attachment, and the father, ignorance, and like the lord of teachings, Shakyamuni p.13Buddha, come to experience and attain the state of Buddhahood.
The mother, greed and attachment, is the first of the three powerful enemies described in the “Encouraging Devotion” chapter, that is, laypersons [who attack the votaries of the Lotus Sutra]. The father, ignorance, is the priests who make up the second and third enemies.

Point Four, the words “[a Law . . .] that is guarded and kept in mind by the Buddhas”

Words and Phrases, volume three, says, “‘[A Law . . .] that is guarded and kept in mind by the Buddhas’ refers to that which the Buddha gained enlightenment to in the origin of immeasurable meanings. Because he had done so, the Thus Come One ‘guarded it and kept it in mind.’ Thus later on in the sutra it says, ‘The Buddha himself dwells in this Great Vehicle’ (chapter two, Expedient Means). Although he wished to reveal and teach it to others, the capacities of living beings were too dull. Therefore for a long time he remained silent about this vital matter and did not hasten to expound it to others. That is why the sutra says it was ‘guarded and kept in mind.’”
On “The Words and Phrases,” volume three, says, “In the past he did not expound it. Therefore the sutra uses the word ‘guarded.’ With regard to the Law, and with regard to the people’s capacities, it was all ‘guarded and kept in mind.’ . . . Because the time had not come yet and the people’s capacities had not developed sufficiently, he kept it hidden and did not expound it. Hence it says he ‘guarded it and kept it in mind.’ . . . Because he did not expound it, it says he ‘guarded,’ and because he did not reveal it, it says he ‘kept it in mind.’ When Words and Phrases says ‘for a long time he remained silent,’ it means from early times [in the Buddha’s preaching life] down to the present moment [described in the sutra]. You should think over carefully and realize the true meaning of the words ‘this vital matter.’”

The Record of the Orally Transmitted Teachings says: With regard to this substance that the Buddha guarded and kept in p.14mind, it is the two types of teachings, the theoretical and the essential, or the five characters Myoho-renge-kyo that make up the title of the sutra.
As for the act of guarding and keeping in mind, there are seven ways in which to consider it. First, it can be considered from the standpoint of the time. Second, it can be considered from the standpoint of the people’s capacities. Third, it can be considered from the standpoint of the person to be addressed. Fourth, it can be considered from the standpoint of the essential and the theoretical teachings. Fifth, it can be considered from the standpoint of body and mind. Sixth, it can be considered from the standpoint of the substance of the doctrine. Seventh, it can be considered from the standpoint of the mind of faith. And now Nichiren and his followers are spreading abroad this substance that was “guarded and kept in mind.”
First, with regard to the time, for more than forty years the Buddha waited. Because the proper time had not yet come, he guarded and kept in mind the Lotus Sutra. Second, with regard to the people’s capacities, the sutra says, “Because they rejected the Law and failed to believe in it, / they would fall into the three evil paths” (chapter two). Therefore for the space of more than forty years the Buddha did not expound it. Third, with regard to the person to be addressed, the Buddha intended to expound it to Shāriputra, and so he waited. Fourth, with regard to the essential and the theoretical teachings, the word “guard” refers to the essential teaching and the words “keep in mind” to the theoretical teaching. Fifth, with regard to body and mind, “guard” refers to the body and “keep in mind” to the mind. Sixth, with regard to the substance of the doctrine, the substance of the doctrine is that which has existed inherently and abides eternally, the mind of pity and compassion inherent in all living beings. Seventh, with regard to the mind of faith, it means to use the mind of faith to guard and keep in mind [the Lotus Sutra].
In effect, when Nichiren and his followers recite Nam-myoho-renge-kyo, they are opening up the substance of this guarding and keeping in mind. Guarding represents the Buddha insight; p.15keeping in mind represents the Buddha knowledge. These two words, knowledge and insight, correspond to the two teachings, the essential and the theoretical. The Buddha knowledge is called myō, the Buddha insight is called hō. To carry out and practice the substance of this knowledge and insight is called renge. It is the substance of cause and effect. Cause and effect put into words is kyō.
Moreover, the practitioners of the Lotus Sutra will be guarded and kept in mind by the Buddhas of the past, present, and future. The “Universal Worthy” chapter says, “First, they must be guarded and kept in mind by the Buddhas.” Guarding and keeping in mind means guarding and keeping in mind Myoho-renge-kyo. When the Buddhas guard and keep in mind the practitioners of the Lotus Sutra, they are guarding and keeping in mind Myoho-renge-kyo. The practitioners’ capacities and the Law are a single entity, and the Buddhas guard and keep them in mind as a single entity. This is what On “The Words and Phrases” means when it says in volume three, “With regard to the Law, and with regard to the people’s capacities, it was all ‘guarded and kept in mind.’”
In addition, Words and Phrases, volume three, says, “The words ‘guarded and kept in mind by the Buddhas’ validate the earlier sign of the quaking of the earth.” The quaking of the earth is symbolic of the fact that the Buddha has broken through the barriers of delusion in all six stages.5 A person who accepts and upholds Myoho-renge-kyo will without doubt break through the barriers of delusion in all six stages.
The “Supernatural Powers” chapter says, “[A person of wisdom . . . ] / after I have passed into extinction / should accept and uphold this sutra. / Such a person assuredly and without doubt / will attain the Buddha way.” This is what the sutra means when it says earlier, “The Buddha himself dwells in this Great Vehicle.”
Again, in another sense we may say that in this matter of the p.16Buddha guarding and keeping in mind all living beings, the guarding is that of the statement [in chapter three, Simile and Parable], “I am the only person / who can rescue and protect others,” and that the keeping in mind is that of the statement [in chapter sixteen, Life Span], “At all times I have this thought in mind.”6 And when we come to the “Universal Worthy” chapter, this idea is stated as “First, they must be guarded and kept in mind by the Buddhas.”
Nichiren since the thirty-second year of his life has guarded and kept in mind Nam-myoho-renge-kyo.

Point Five, the words “[the light . . .] reaching downward as far as the Avīchi hell”

The Record of the Orally Transmitted Teachings says: This passage shows that beings in all of the Ten Worlds can attain Buddhahood. The passage makes clear that Devadatta has attained Buddhahood. In the chapter following the “Treasure Tower” chapter, the matter of Devadatta’s attaining Buddhahood is further explained in the so-called two admonitions.7 But at the time represented by the present passage in chapter one, Devadatta has already attained Buddhahood.
The word “reaching” refers to the ray of light emitted by the Buddha from the tuft of white hair between his eyebrows. The ray of light from the white hair is Nam-myoho-renge-kyo. The passage immediately following, that says that the ray of light reached “upward to the Akanishtha heaven,” represents the truth of non-substantiality. That this says it reached “downward as far as the Avīchi hell” represents the truth of temporary existence. And the light from the tuft of white hair represents the Middle Way. From p.17this it is clear that beings in the Ten Worlds can all attain Buddhahood at the same time. In the “Devadatta” chapter we are told that Devadatta will be adorned with the title Heavenly King Buddha.
If we consider the time of the attainment of Buddhahood from the two aspects of “environment” and “life,” then we see that in the passage on “reaching downward as far as the Avīchi hell,” the attainment of Buddhahood is being explained in terms of the “environment” [that is, hell]. And in the “Devadatta” chapter, when we are told that Devadatta will be called Heavenly King Thus Come One, the attainment of Buddhahood is being explained in terms of the “life” of the individual. But in the case of both “environment” and “life,” the attainment of Buddhahood is accomplished through the Wonderful Law.
Now when Nichiren and his followers perform ceremonies for the deceased, reciting the Lotus Sutra and chanting Nam-myoho-renge-kyo, the ray of light from the daimoku reaches all the way to the hell of incessant suffering and makes it possible for them to attain Buddhahood then and there. This is the origin of the prayers for transference of merit for the deceased.
Even if persons who had no faith in the Lotus Sutra have fallen into the hell of incessant suffering, as practitioners of the Lotus Sutra their filial offspring may offer them the ray of light from the daimoku. How could this principle [of the daimoku enabling one to attain Buddhahood] be any different than it is in the case of persons who have faith in the sutra?
Therefore Nichiren is led to conclude that this passage on the ray of light “reaching downward as far as the Avīchi hell” is intended to depict the way in which the Buddha, emitting a ray of light, makes it possible for Devadatta to attain Buddhahood.

Point Six, the words “why from the white tuft between the eyebrows / of our leader and teacher”

The commentary [Words and Phrases, volume three] says, “Therefore, since he preaches the Law, enters into samādhi, and is able p.18to lead others, he has already been designated a ‘leader and teacher.’”

The Record of the Orally Transmitted Teachings says: Here the words “leader and teacher” refer to Shakyamuni Buddha. “Preaching the Law” refers to the Immeasurable Meanings Sutra, and “entering into samādhi” refers to the samādhi of the origin of immeasurable meanings.
Generally speaking, there are two types of leaders and teachers, bad leaders and teachers and good leaders and teachers. Examples of bad leaders and teachers are Hōnen, Kōbō, Jikaku, and Chishō. Examples of good leaders and teachers are T’ien-t’ai and Dengyō.
Now that we have entered the Latter Day of the Law, Nichiren and his followers act as good leaders and teachers. The Law they preach is Nam-myoho-renge-kyo, and the samādhi they enter is the firmly fixed state of mind of one who accepts and upholds the Lotus Sutra.
You should pay special attention to the word “able” in the statement “he . . . is able to lead others” and consider its meaning. The passage in the “Emerging from the Earth” chapter that reads “foremost leaders and guiding teachers” refers to the same type of persons. It means in effect those persons who preach the Law to all the people of the country of Japan in order to lead them.

Point Seven, the words “Heavenly drums sounded of themselves.”

The commentary [Words and Phrases, volume three] says, “‘Heavenly drums sounded of themselves’ is symbolic of one who takes it upon oneself to preach without being asked.”

The Record of the Orally Transmitted Teachings says: This passage praises the way in which the auspicious omens appearing in this land and other lands are all the same. “One who takes it upon oneself to preach without being asked” refers to the fact that p.19Shakyamuni Thus Come One has taken it upon himself to preach the Lotus Sutra of the Wonderful Law without being asked.
Now Nichiren and his followers also take it on themselves to preach without being asked. When they declare that the Nembutsu leads to the hell of incessant suffering, that Zen is the teaching of the heavenly devil, that True Word will ruin the nation, and that Precepts is traitorous, they are taking it upon themselves to preach without being asked. Because they do so, the three types of powerful enemies have appeared on the scene.
The “heavenly drums” are Nam-myoho-renge-kyo. “Of themselves” means they are unhindered by any obstacles. “Sounded” refers to the sound of the chanting of Nam-myoho-renge-kyo.
In another sense, we may say that, when all living beings freely send forth their words and voices, this is a case of taking it upon themselves to preach without being asked. “Taking it upon themselves to preach,” we may say, refers even to the voices and cries of the wrongdoers being punished by the wardens of hell, to the famished cries of the hungry spirits, or to the voices of all living beings as moment by moment they are beset by the three poisons, greed, anger, and foolishness. All these voices in essence are Nam-myoho-renge-kyo.
The “heavenly drums” are the five characters of Myoho-renge-kyo, the essential teaching, and the theoretical teaching. “Heavenly” refers to the highest principle, which is comparable to heaven. “Take it upon oneself to preach” refers to the preaching of the Law by the Buddha of limitless joy.
On “The Words and Phrases,” volume three, says, “When Words and Phrases states that this is ‘symbolic of one who takes it upon oneself to preach without being asked,’ it refers to the opening of the ‘Expedient Means’ chapter, where the Buddha arises from his samādhi and addresses Shāriputra, delivering praise now in extended language, now in abbreviated form. He also uses the auspicious omens of this land and other lands, as well as things describable in words and indescribable. Sometimes he speaks of the reality, sometimes of the wisdom [to understand it]. These [reality and wisdom] are the root and foundation of the entire p.20sutra, the crux of the five periods of preaching. Therefore this matter must not be approached lightly.”
What in the passage of commentary here is called “the root and foundation of the entire sutra, the crux of the five periods of preaching,” this is Nam-myoho-renge-kyo.
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1. In the Words and Phrases contained in Taishō daizōkyō (Taishō Tripitaka), this passage appears in volume two. The volume numbers of Taishō daizōkyō, when they are different from those in the Japanese text, will not hereafter be indicted because they may not be helpful for general readers. When a commentary is cited without its title and volume number, the source, whenever it has been identified in the Taishō daizōkyō, is given in brackets.
2. The Sanskrit name Ajātashatru is transcribed as Ajase in Chinese characters. The se of Ajase, which stands for shatru (enemy), means the world.
3. Here “kill a father or mother who does not have faith in the Lotus Sutra” means to “kill” the disbelief of parents and lead them to believe in the sutra.
4. “Violence that is in fact compliance with morality” is expressed in more abstract terms in Words and Phrases as the principle that disloyalty is loyalty.
5. The fifty-two stages of bodhisattva practice are divided into six categories: ten stages of security, ten stages of practice, ten stages of devotion, ten stages of development, the stage of near-perfect enlightenment, and the stage of perfect enlightenment. One breaks through the barriers of delusion in each stage till one attains perfect enlightenment.
6. This is an alternative translation of “At all times I think to myself.” The translation has been offered to indicate the meaning of “keeping in mind.”
7. Two of the five proclamations in the two consecutive chapters “Treasure Tower” and “Devadatta.” In the former, Shakyamuni admonishes the bodhisattvas three times to spread the Lotus Sutra in the evil age after his passing. In the “Devadatta” chapter, Shakyamuni shows how Devadatta and the dragon king’s daughter attained Buddhahood through the powers of the sutra.

Teacher’s Got A Tight Pussy 3
Studio: Devil’s Film Devils Film
Expires: Does not expire

On Attaining Buddhahood in This Lifetime

IF you wish to free yourself from the sufferings of birth and death you have endured since time without beginning and to attain without fail unsurpassed enlightenment in this lifetime, you must perceive the mystic truth that is originally inherent in all living beings. This truth is Myoho-renge-kyo. Chanting Myoho-renge-kyo will therefore enable you to grasp the mystic truth innate in all life.
The Lotus Sutra is the king of sutras, true and correct in both word and principle. Its words are the ultimate reality, and this reality is the Mystic Law (myōhō). It is called the Mystic Law because it reveals the principle of the mutually inclusive relationship of a single moment of life and all phenomena. That is why this sutra is the wisdom of all Buddhas.
Life at each moment encompasses the body and mind and the self and environment of all sentient beings in the Ten Worlds as well as all insentient beings in the three thousand realms, including plants, sky, earth, and even the minutest particles of dust. Life at each moment permeates the entire realm of phenomena and is revealed in all phenomena. To be awakened to this principle is itself the mutually inclusive relationship of life at each moment and all phenomena. Nevertheless, even though you chant and believe in Myoho-renge-kyo, if you think the Law is outside yourself, you are embracing not the Mystic Law but an inferior teaching. “Inferior teaching” means those other than this [Lotus] sutra, which are all expedient and provisional. No expedient or provisional teaching leads directly to enlightenment, and without the direct path to enlightenment you cannot attain Buddhahood, even if you practice lifetime after lifetime for countless kalpas. Attaining Buddhahood in this lifetime is then impossible. Therefore, when you chant myōhō and recite renge,1 you must summon up deep faith that Myoho-renge-kyo is your life itself.
You must never think that any of the eighty thousand sacred teachings of Shakyamuni Buddha’s lifetime or any of the Buddhas and bodhisattvas of the ten directions and three existences are outside yourself. Your practice of the Buddhist teachings will not relieve you of the sufferings of birth and death in the least unless you perceive the true nature of your life. If you seek enlightenment outside yourself, then your performing even ten thousand practices and ten thousand good deeds will be in vain. It is like the case of a poor man who spends night and day counting his neighbor’s wealth but gains not even half a coin. That is why the T’ien-t’ai school’s commentary states, “Unless p.4one perceives the nature of one’s life, one cannot eradicate one’s grave offenses.”2 This passage implies that, unless one perceives the nature of one’s life, one’s practice will become an endless, painful austerity. Therefore, such students of Buddhism are condemned as non-Buddhist. Great Concentration and Insight states that, although they study Buddhism, their views are no different from those of non-Buddhists.
Whether you chant the Buddha’s name,3 recite the sutra, or merely offer flowers and incense, all your virtuous acts will implant benefits and roots of goodness in your life. With this conviction you should strive in faith. The Vimalakīrti Sutra states that, when one seeks the Buddhas’ emancipation in the minds of ordinary beings, one finds that ordinary beings are the entities of enlightenment, and that the sufferings of birth and death are nirvana. It also states that, if the minds of living beings are impure, their land is also impure, but if their minds are pure, so is their land. There are not two lands, pure or impure in themselves. The difference lies solely in the good or evil of our minds.
It is the same with a Buddha and an ordinary being. When deluded, one is called an ordinary being, but when enlightened, one is called a Buddha. This is similar to a tarnished mirror that will shine like a jewel when polished. A mind now clouded by the illusions of the innate darkness of life is like a tarnished mirror, but when polished, it is sure to become like a clear mirror, reflecting the essential nature of phenomena and the true aspect of reality. Arouse deep faith, and diligently polish your mirror day and night. How should you polish it? Only by chanting Nam-myoho-renge-kyo.
What then does myō signify? It is simply the mysterious nature of our life from moment to moment, which the mind cannot comprehend or words express. When we look into our own mind at any moment, we perceive neither color nor form to verify that it exists. Yet we still cannot say it does not exist, for many differing thoughts continually occur. The mind cannot be considered either to exist or not to exist. Life is indeed an elusive reality that transcends both the words and concepts of existence and nonexistence. It is neither existence nor nonexistence, yet exhibits the qualities of both. It is the mystic entity of the Middle Way that is the ultimate reality. Myō is the name given to the mystic nature of life, and hō, to its manifestations. Renge, which means lotus flower, is used to symbolize the wonder of this Law. If we understand that our life at this moment is myō, then we will also understand that our life at other moments is the Mystic Law.4 This realization is the mystic kyō, or sutra. The Lotus Sutra is the king of sutras, the direct path to enlightenment, for it explains that the entity of our life, which manifests either good or evil at each moment, is in fact the entity of the Mystic Law.
If you chant Myoho-renge-kyo with deep faith in this principle, you are certain to attain Buddhahood in this lifetime. That is why the sutra states, “After I have passed into extinction, [one] should accept and uphold this sutra. Such a person assuredly and without doubt will attain the Buddha way.”5 Never doubt in the slightest.
Maintain your faith and attain Buddhahood in this lifetime. Nam-myoho-renge-kyo, Nam-myoho-renge-kyo.

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This letter was written to Toki Jōnin in the seventh year of Kenchō (1255), two years after Nichiren Daishonin established his teaching of Nam-myoho-renge-kyo. At the time of this letter, the Daishonin was thirty-four years old and was living in Kamakura, the seat of the military government. Toki was a staunch follower of the Daishonin who lived in Wakamiya in Shimōsa Province. He received some thirty letters, including Letter from Sado and one of the major treatises, The Object of Devotion for Observing the Mind. A retainer of Lord Chiba, the constable of Shimōsa, Toki had become a follower of the Daishonin around 1254.
Of all his writings from the mid-1250s, On Attaining Buddhahood in This Lifetime focuses most clearly on the tenets of the Daishonin’s Buddhism; many of the other works of this period are aimed chiefly at refuting the erroneous doctrines of other schools and discussing theoretical questions. This short essay not only reflects the theories T’ien-t’ai formulated based on the Lotus Sutra, but also reveals the concrete practice for attaining Buddhahood—namely, chanting Nam-myoho-renge-kyo—that is missing in T’ien-t’ai’s theoretical framework.
Myoho-renge-kyo is the title of the Lotus Sutra, but to the Daishonin it is much more; it is the essence of the sutra, the revelation of the supreme Law itself. Apparent in this work are both the depth of his thought and his conviction that Nam-myoho-renge-kyo is the only teaching that can lead people to Buddhahood in this lifetime.
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1. “Chant myōhō and recite renge” means to chant the daimoku of the Mystic Law, or Nam-myoho-renge-kyo.
2. The Annotations on “Great Concentration and Insight.”
3. As used here, “the Buddha’s name” denotes Nam-myoho-renge-kyo.
4. This sentence can also be interpreted to read, “If one understands that one’s life is myō, then one also understands that others’ lives are all entities of the Mystic Law.”
5. Lotus Sutra, chap. 21.


Letter to Renjō

THE Zen school states that when the World-Honored One was about to enter nirvana, he took his seat, twirled a flower, and showed it to the assembly. Mahākāshyapa’s face broke into a smile. The Buddha said, “I have a subtle teaching concerning the eye and treasury of the correct teaching, the wonderful mind of nirvana, the true aspect that is without characteristics. It represents a separate transmission outside the sutras, independent of words or writing. I entrust it to Mahākāshyapa.”
Question: In what sutra does this passage occur?
The Zen school replies: The passage is from the Sutra of the Buddha Answering the Great Heavenly King Brahmā’s Questions.
Question: What Tripitaka master translated this sutra into Chinese? It is not listed in the Chen-yüan era catalog or K’ai-yüan era catalog of the sacred writings—why is this?
The Zen school replies: This sutra is a secret sutra. Therefore its words alone were transmitted from India to China.1
Question: In the age of what sage or what Buddhist teacher was it transmitted to China? Why is there no record of the transmission? This sutra is not listed in the early records of the sacred scriptures, but only appears in the records of later times. If this sutra constitutes the source of the Zen school’s teachings, it ought to be listed in the earliest records of the scriptures. From this it is obvious that this is a spurious text.
The Zen school says: The second volume of the Nirvana Sutra states, “Now I take this unsurpassed correct teaching that I possess and entrust it all to Mahākāshyapa.” How do you interpret this passage?
Answer: Although the word “unsurpassed” would appear to refer to the Mahayana teachings, here it indicates the Hinayana teachings. In comparison to the erroneous doctrines of the non-Buddhists, the Hinayana teachings are called the correct teaching.
For example, the Great Teacher Miao-lo in his commentary, when explaining the phrase “the great teaching moved gradually eastward,”2 states, “The words ‘great teaching’ refer to the Buddhist teachings in general.”3 That is, the Mahayana, Hinayana, provisional, and true teachings are all included in the term “great teaching.” When the Hinayana teachings are compared to the non-Buddhist teachings, they are called the Mahayana, or great teaching. It is as though a person of lowly status were, in accordance with the circumstances, addressed as “Master” or spoken of as a person of exalted status.
p.4Volume three of the Nirvana Sutra states: “If the treasure of the Law were entrusted to Ānanda and the other monk-disciples, it would not be able to endure for long. Why? Because all the voice-hearers and men such as Mahākāshyapa are subject to the process of change. They are like that old man who is entrusted with another person’s possessions [but is unable to fulfill his duty].4
“Hence the unsurpassed Buddhist teaching should be entrusted to the bodhisattvas. The bodhisattvas are skilled at questions and answers, and for that reason the treasure of the Law will be able to endure for long. Over countless thousands of ages it will thrive and grow ever more brilliant, bringing benefit and peace to living beings. They are like the person who, being in the prime of life, is fit to be entrusted with another person’s possessions. That is the reason it is bestowed upon the great bodhisattvas—simply because they are skilled at questioning.”
From this it is clear that the Mahayana teachings and the Hinayana teachings were entrusted to different persons.
Volume ten of the same sutra states: “Now, Manjushrī, all of you must broadly expound the great teaching for the sake of the four kinds of believers. So now I entrust this sutra teaching to you, Manjushrī. And if Mahākāshyapa, Ānanda, and the others come, then in the same way I will also entrust the correct teaching to them.”
From this we know that Manjushrī and Mahākāshyapa were entrusted with a great teaching. But the teaching the Buddha entrusted to the latter was the Hinayana teaching.
The Treatise on Enlightenment to One’s Nature5 says, “A person who understands the mind can gain the way of enlightenment. Therefore such a person is called a Buddha.”
But there are five kinds of enlightenment.6 What kind of enlightenment is meant here? And there are various ways of “gaining the way.” What kind of “way” is referred to here? What is made clear in the sutras [other than the Lotus Sutra] is not the great enlightenment or the unsurpassed way. The Buddha says, “In these more than forty years, I have not yet revealed the truth.”7
Question: In the Lotus Sutra, eminent and humble persons, men and women—what sort of “way of enlightenment” do they gain?
Answer: [The Lotus Sutra says], “As soon as they have heard one verse they will all without doubt be certain of attaining Buddhahood.”8 And again it says, “Honestly discarding expedient means, I will preach only the unsurpassed way.”9 From this we know that what is gained is unsurpassed enlightenment.
[The sutra further states]: “If one listens to them [the preachers of the Law] for even a moment, one will immediately attain supreme perfect enlightenment.”10 This enlightenment, then, is a benefit gained by one who listens to this Lotus Sutra teaching for even a moment.
Question: You speak of a “moment.” It is said that thirty moments make up one day and one night.11 When you say, “One listens to them for even a moment,” is this the kind of “moment” you mean?
Answer: Yes. Volume two of T’ien-t’ai’s Great Concentration and Insight says, “Do not neglect it even for a moment.” And The Annotations on “Great Concentration and Insight” states, “It is not permissible to neglect it even for a short time. Therefore the text speaks of ‘a moment.’” Hence we know that “a moment” means a very brief space of time.
Question: The field of the original nature is what we in the Zen school take as the model on which to base our p.5Zen meditation. [What is your opinion on this?]
Answer: What do you mean by “the field of the original nature”? In what sutra does this term appear?
The Lotus Sutra is the true field of blessings for human and heavenly beings, which means that it is the teaching used to instruct and convert human and heavenly beings. Hence the Buddha is called the “teacher of heavenly and human beings.”12
Persons who put faith in this sutra are able not only to see the Buddha innate in their own being, but to see all the Buddhas of the three existences of past, present, and future. It is as though one were looking into the pure crystal mirror of King Yama, in which all forms and shapes are seen. Thus the sutra says, “And it will be like a pure bright mirror in which forms and shapes are all reflected.”13
The Zen school teaches that “the mind itself is the Buddha, and the body is none other than the Buddha.” [What is your opinion on this?]
Answer: A sutra states: “The mind is the utmost enemy, and this enemy works the greatest evil. This enemy can bind persons and send them to the place of King Yama. When you are burning alone in the fires of hell because of the retribution for your evil deeds, you cannot hope to save the wife and children you cherished, your brothers, or your kin.”14 And the Nirvana Sutra says, “May I be the master of my mind and not let my mind become my master!”
Deluded and shameless as the mind is, to declare that “the mind itself is the Buddha” is to be a person who supposes he has attained what he has not attained, who supposes he has understood what he has not understood, is it not?15
Question: What is the view of the Lotus school?
Answer: The Lotus Sutra states, “If you are endowed with the thirty-two features, then this will be true extinction.”16 And it says that [living beings] “quickly acquire the body of a Buddha.”17
But the Zen school, revering the Buddha, which is the essential nature of phenomena, supposes that the self and [Shakyamuni] Buddha are equal, which is to fall into the error of overbearing arrogance. Surely a person who does so will be condemned to the Avīchi hell. Hence the Lotus Sutra says, “The monks who are overbearingly arrogant will fall into a great pit.”18
The Zen school says, “Go trampling on Vairochana’s head.”19 But who is this Vairochana?
Do they mean the Dharma body that exists everywhere throughout the entire realm of phenomena? If so, then the mountains and rivers, the great earth itself, are all the body ground of Vairochana. This is Vairochana as the essential nature of phenomena. This body ground is trampled on by dogs and foxes and such like—it is surely not the property of the Zen school alone.
Or do they mean actually trampling on the head of the Buddha [Shakyamuni]? But even the god Brahmā cannot see the top of the Buddha’s head, so how could it be possible for ordinary mortals of an inferior level to trample on it?
In his relation to all living beings, the Buddha manifests the three virtues of sovereign, teacher, and parent. To trample on the head of a loving father whose kindness and virtue are so vast is to behave as an extremely stupid and wicked person, one perversely sinful and void of filial respect.
Even the sacred texts of Confucius condemn such behavior, to say nothing of the correct teaching of the Thus Come One! Could there be anyone so foolish as to praise such wrong behavior, such an erroneous teaching, and p.6thereby incur immeasurably weighty blame?
When the Buddha was in the world, we are told that Mahākāshyapa “bowed his head in respectful obeisance.”20 But now that he has passed into nirvana, these benighted Zen believers say they will trample on the Buddha’s head—what fearful words!
The Zen school says it is a separate transmission outside the sutras, independent of words or writing. [What is your opinion on this?]
Answer: Generally speaking, there are three types of teachings that are propagated in the world. First is the Confucian teaching, which is of twenty-seven varieties. Second is the Taoist teaching, which comprises twenty-five schools. Third are the twelve divisions of the Buddhist scriptures, or what the T’ien-t’ai school defines as the four teachings and the eight teachings. Does the Zen school claim that it is something outside these teachings?
It is customary among physicians to name anyone who departs from the basic practices of medicine a “practitioner of outside ways.” In human society one speaks of those relatives who are of a surname other than one’s own as “outside relatives.” And in Buddhism, that which departs from the sutras and treatises is known as an “outside way.”
The Nirvana Sutra states, “If there is any person who does not abide by the expositions of the Buddha, you should understand that this person is a servant of the devil.” And volume nine of On “Great Concentration and Insight” says, “Before the Lotus Sutra, they were disciples of an outside [non-Buddhist] way.”
The Zen school describes itself as something “not transmitted by the Buddha and patriarchs.” [What is your opinion on this?]
Answer: If that is so, then why does the Zen school talk about the “twenty-eight patriarchs of India” and the “six patriarchs of China”? If you speak in this way, you are refuting your own assertion that the teachings were entrusted to Mahākāshyapa, are you not? How do you explain this contradiction in your own words?
The Zen school says, “This superior way of ours has not been transmitted by the sages of the past.”
Answer: If that is so, then the Zen school of today can have no real understanding of this “superior way” either. And if it has no real understanding of it, then it is not true Zen!
All the Zen school does is sing about a “superior way,” resting in arrogance, never correcting its deluded views but instead boasting of “perceiving one’s true nature.” Its greatest mistake is to create gaps between people’s capacities and the Buddha’s teachings. In doing so, it impedes the enlightening process of the Buddha’s teachings and falls ever deeper into error.
The Zen followers talk about a doctrine “outside the sutras” and practice this thing “outside the sutras”; they say their doctrine is “independent of words or writing,” yet they love to take up their brushes and write about it. Their words and their hearts fail to match—how could they be other than followers of the heavenly devil, disciples of a non-Buddhist way?
It is through the use of words and letters that the Buddha saves living beings.
Question: What proof have you of this?
Answer: Volume fifteen of the Nirvana Sutra states, “My wish is that all living beings will accept and uphold the words and letters of the Buddhist teachings.” And the Sutra on Resolving Doubts about the Middle Day of the Law says, “It is through the use of words and letters that living beings are saved and can attain enlightenment.”
If one rejects the use of words and p.7letters, then how can the Buddha’s work be done?
Does the Zen school claim that it uses no words in teaching people? If that is what it claims, then how does it account for the fact that Bodhidharma from southern India wrote a commentary in five volumes on the four-volume Lankāvatāra Sutra? When he transmitted it to his disciple Hui-k’o, he said, “Observing the land of China, I see that this sutra alone is suitable for saving people. Therefore you must use this for saving the world.”
If this account is true, then how can you persist in your unreasonable assertion that yours is a “separate transmission outside the sutras”?
Next, with regard to the claim that Zen is something “not transmitted by the Buddha and patriarchs,” [did not Bodhidharma] say, “Hot or cold—just experience them for yourself!”? Is this not an injunction in words? And after this injunction has been passed from teacher to disciple, the latter can then understand “hot and cold” for himself.
This is what the Lotus Sutra means when it says, “Thrust aside evil friends and associate with good companions.”21 Great Concentration and Insight states: “If one does not meet up with a teacher, one’s perverse wisdom will grow day by day, one’s immersion in the sufferings of birth and death will become deeper with each month. Like a person dragging a curved log through a dense forest, when can one ever hope to escape?”
Even when encountering the problems of everyday life, one must consult with others, and how much more is this true when attempting to understand the profound principles of Buddhism. How can one hope to grasp them easily by oneself? As the [Nirvana] sutra says, “Close, but you cannot see it, like your eyelashes; far off, but you cannot see it, like the trail of a bird’s flight in the sky.”
Leaving aside the seated Zen meditation of persons of superior faculties and superior capacity, the Zen school followers of the present time sit facing the wall as though they had an earthenware jar over their heads. As the [Lotus] sutra says, “Their vision [is] so impaired they can see nothing. They do not seek the Buddha, with his great might, or the Law that can end their suffering, but enter deeply into erroneous views, hoping to shed suffering through greater suffering.”22
On “Great Concentration and Insight” states: “They do not even comprehend the clear words of everyday life, much less the profound principles of the Middle Way. How can they possibly comprehend the mystic teachings, which are perfect and eternally abiding?”
The Zen believers of the present age are all holders of greatly erroneous views. In particular, they rely on the recorded sayings of common mortals who have not yet freed themselves from the three categories of illusion, and scorn the words and teachings of the Thus Come One, the possessor of the four kinds of wisdom, perfect in understanding. Could there be any greater folly? For the sickness they have no medicine to offer, to fit the capacities of living beings they have no teachings. Even bodhisattvas at the stage of near-perfect enlightenment still relied upon the Buddha’s teachings—why do these ignorant people who are on the lowest level of practice not put their faith in the sutras?
Thus it happened that, when the Zen school rose to prominence in China, that country rapidly fell into decline. And now, as an omen of the impending downfall of our own nation, we see these Zen teachers with their benighted understanding everywhere about us. Great Concentration and Insight says, “This is an ominous specter of the destruction of the Law, this p.8is an ominous specter of the age.”
The Zen school says: The Lotus school seems to refute our claim to a teaching “independent of words or writing.” But then why does the Buddha say, “I never preached a single word”?
Answer: I assume you are quoting from the passage in the Lankāvatāra Sutra. But apparently you do not understand the two terms, the original and abiding Law, and the Law that the Buddha realized for himself.23 If you are not familiar with these two principles, you should study them. Moreover, the sutra you refer to has already been invalidated by the words of the Buddha: “In these more than forty years, I have not yet revealed the truth.” Why use a sutra such as that for your standard?
Question: The Sutra on Resolving Doubts about the Middle Day of the Law states, “I have never seen the Thus Come One preach one phrase of the Law.” How do you account for this?
Answer: These are the words of Bodhisattva Constant Donations.24 The Lotus Sutra states, “When the bodhisattvas hear this Law, they will be released from all entanglements of doubt. The twelve hundred arhats, they too will all attain Buddhahood.”25 Thus we know that the eighty thousand bodhisattvas and the twelve hundred arhats all sat in the assembly and listened to the Law with joy. But Constant Donations alone is not found among the group, so which assertion should we rely on? The name Constant Donations is not listed among those of the leaders of the bodhisattvas who sat in the assembly when the Lotus Sutra was preached, so it is perfectly natural that he should have spoken as he did.
What is more, the Sutra on Resolving Doubts about the Middle Day of the Law goes on to state: “But, seeing how living beings come into the world and then pass away, he preached the Law in order to save people.” Why cling only to the statement that the Buddha did not “preach one phrase of the Law” and overlook the fact that in actuality he preached a wonderful truth?
Every one of the principles you have described represents an erroneous view of the grossest kind. You should abandon these mistaken beliefs and instead put your faith in the Lotus Sutra. If you fail to do so, it means you lack any true aspiration for enlightenment, does it not?
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Nichiren Daishonin wrote this letter in 1255, some two years after he had first publicly set forth his teaching. In his teaching, the Daishonin asserted that the Lotus Sutra represents the core of the lifetime teachings of Shakyamuni Buddha. At the same time, he clarified that the essence of the Lotus Sutra is Nam-myoho-renge-kyo, the teaching that best accords with the capacities of people of the Latter Day of the Law and that enables them to attain Buddhahood.
In addition, the Daishonin refuted the doctrines of the well-known religious schools of his day, such as the Nembutsu (or Pure Land), Zen, True Word, and Precepts schools, which used sutras other than the Lotus as their basis.
In this letter, he addresses the Zen school exclusively, criticizing its core assertions. He determines that Zen, which describes its doctrines as a “separate transmission outside the sutras” and “independent of words or p.9writing,” is actually a teaching outside Buddhism, which has been passed down through words and writing in the form of sutras.
At the time, Zen had spread broadly among the samurai class, and key individuals within the Kamakura shogunate liberally sponsored the construction of Zen temples, inviting ranking Zen priests from Kyoto and China to preside over them.
This letter is addressed to Renjō, about whom little is known.
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1. “Its words alone were transmitted” is thought to mean that while the general meaning of the sutra was orally transmitted, the sutra itself was not.
2. Chang-an’s preface to T’ien-t’ai’s Profound Meaning of the Lotus Sutra.
3. The Annotations on “The Profound Meaning of the Lotus Sutra.”
4. The “old man” in this paragraph and the “person . . . in the prime of life” in the following paragraph refer to a story told in the Nirvana Sutra. A rich man, obliged to journey to another region, entrusts an old man with a large sum of money to keep for him until his return. But the old man dies, and since he has no heir, the money is lost. The sutra points out that if the money had been entrusted to a young man “in the prime of life,” with parents, a wife and children, retainers, and kin to look after his affairs should he die, then the rich man would have been able to receive his money.
5. A treatise attributed to Bodhidharma, the founder of the Zen school.
6. Five kinds of enlightenment is a reference to the five stages in the attainment of enlightenment described in The Treatise on the Great Perfection of Wisdom. They are (1) to arouse the aspiration for enlightenment, (2) to subdue earthly desires and carry out pāramitā practices, (3) to perceive the true nature of phenomena and attain purity of mind, (4) to become free from earthly desires and attain complete knowledge, and (5) to attain unsurpassed enlightenment.
7. Immeasurable Meanings Sutra.
8. Lotus Sutra, chap. 2.
9. Ibid.
10. Ibid., chap. 10.
11. “Moment” here refers to the Japanese word shuyu, which means a brief space of time. Here shuyu is regarded as an equivalent of the Sanskrit word muhūrta, which means a thirtieth of one complete day, or twenty-four hours.
12. One of a Buddha’s ten honorable titles.
13. Lotus Sutra, chap. 19.
14. Meditation on the Correct Teaching Sutra.
15. This statement is based on the words from the “Expedient Means” chapter of the Lotus Sutra, “What they had not attained they supposed they had attained, what they had not understood they supposed they had understood.”
16. Lotus Sutra, chap. 7.
17. Ibid., chap. 16.
18. Ibid., chap. 2.
19. These words are found in The Blue Cliff Records, a collection of koans compiled by Yüan-wu in the early twelfth century. Koan refers to a Zen master’s statement, including questions and answers directed at his disciples. Koans are used as objects of meditation for developing insight.
20. Lotus Sutra, chap. 4.
21. Ibid., chap. 3.
22. Ibid., chap. 2.
23. Because there is no distinction between these two Laws, the Lankāvatāra Sutra says, the Buddha never preached a single word other than the original and abiding Law. However, because the sutra does not explain the Law the Buddha realized, the Daishonin says it is a teaching in which the Buddha has “not yet revealed the truth.”
24. A bodhisattva to whom the Sutra on Resolving Doubts about the Middle Day of the Law is addressed.
25. Lotus Sutra, chap. 2.



This is what I heard:
At one time the Buddha was in Rajagriha, staying on Mount Gridhrakuta. Accompanying him were a multitude of leading monks numbering twelve thousand persons. All were arhats whose outflows had come to an end, who had no more earthly desires, who had attained what was to their advantage and had put an end to the bonds of existence, and whose minds had achieved a state of freedom.
Their names were Ajnata Kaundinya, Mahakashyapa, Uruvilva Kashyapa, Gaya Kashyapa, Nadi Kashyapa, Shariputra, Great Maudgalyayana, Mahakatyayana, Aniruddha, Kapphina, Gavampati, Revata, Pilindavatsa, Bakkula, Mahakaushthila, Nanda, Sundarananda, Purna, son of Maitrayani, Subhuti, Ananda, and Rahula. All were like these, great arhats who were well known to others.
There were also two thousand persons some of whom were still learning and some who had completed their learning.
There was the nun Mahaprajapati with her six thousand followers. And there was Rahula’s mother, the nun Yashodhara, with her followers.
There were bodhisattvas mahasattva, eighty thousand of them, none of them ever regressing in their search for supreme perfect enlightenment. All had gained dharanis, delighted in preaching, were eloquent, and turned the wheel of the Law that knows no p.36regression. They had made offerings to immeasurable hundreds and thousands of buddhas, in the presence of various buddhas had planted numerous roots of virtue, had been constantly praised by the buddhas, had trained themselves in compassion, were good at entering the buddha wisdom, and had fully penetrated the great wisdom and reached the farther shore. Their fame had spread throughout immeasurable worlds and they were able to save countless hundreds of thousands of living beings.
Their names were Bodhisattva Manjushri, Bodhisattva Perceiver of the World’s Sounds, Bodhisattva Gainer of Great Authority, Bodhisattva Constant Exertion, Bodhisattva Never Resting, Bodhisattva Jeweled Palm, Bodhisattva Medicine King, Bodhisattva Brave Donor, Bodhisattva Jeweled Moon, Bodhisattva Moonlight, Bodhisattva Full Moon, Bodhisattva Great Strength, Bodhisattva Immeasurable Strength, Bodhisattva Transcending the Threefold World, Bodhisattva Bhadrapala, Bodhisattva Maitreya, Bodhisattva Jeweled Accumulation, and Bodhisattva Guiding Leader. Bodhisattvas mahasattva such as these numbering eighty thousand were in attendance.
At that time the heavenly king Shakra with his followers, twenty thousand sons of gods, also attended. There were also the sons of gods Rare Moon, Pervading Fragrance, Jeweled Glow, and the four great heavenly kings, along with their followers, ten thousand sons of gods.
Present were the sons of gods Freedom and Great Freedom and their followers, thirty thousand sons of gods. Present were King Brahma, lord of the saha world, the great Brahma Shikhin, and the great Brahma Light Bright, and their followers, twelve thousand sons of gods.
There were eight dragon kings, the dragon king Nanda, the dragon king Upananda, the dragon king Sagara, the dragon king Vasuki, the dragon king Takshaka, the dragon king Anavatapta, the dragon king Manasvin, and the dragon king Utpalaka, each with several hundreds of thousands of followers.
There were four kimnara kings, the kimnara king Law, the kimnara king Wonderful Law, the kimnara king Great Law, and p.37the kimnara king Upholding the Law, each with several hundreds of thousands of followers.
There were four gandharva kings, the gandharva king Pleasant, the gandharva king Pleasant Sound, the gandharva king Beautiful, and the gandharva king Beautiful Sound, each with several hundreds of thousands of followers.
There were four asura kings, the asura king Balin, the asura king Kharaskandha, the asura king Vemachitrin, and the asura king Rahu, each with several hundreds of thousands of followers.
There were four garuda kings, the garuda king Great Majesty, the garuda king Great Body, the garuda king Great Fullness, and the garuda king As One Wishes, each with several hundreds of thousands of followers. And there was King Ajatashatru, the son of Vaidehi, with several hundreds of thousands of followers.
Each of these, after bowing in obeisance before the Buddha’s feet, withdrew and took a seat to one side.
At that time the world-honored one, surrounded by the four kinds of believers, received offerings and tokens of respect and was honored and praised. And for the sake of the bodhisattvas he preached the great vehicle sutra entitled Immeasurable Meanings, a teaching to instruct the bodhisattvas, one that is guarded and kept in mind by the buddhas.
When the Buddha had finished preaching this sutra, he sat with his legs crossed in the lotus position and entered into the samadhi of the origin of immeasurable meanings, his body and mind never moving. At that time heaven rained down mandarava flowers, great mandarava flowers, manjushaka flowers, and great manjushaka flowers, scattering them over the Buddha and over the great assembly, and everywhere the buddha world quaked and trembled in six different ways.
At that time the monks, nuns, laymen, laywomen, the heavenly beings, dragons, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, the human and nonhuman beings in the assembly, and the petty kings and wheel-turning sage kings—all these in the great assembly, having gained what they had never p.38had before, were filled with joy and, pressing their palms together, gazed at the Buddha with a single mind.
At that time the Buddha emitted a ray of light from the tuft of white hair between his eyebrows, one of his characteristic features, lighting up eighteen thousand worlds in the eastern direction. There was no place that the light did not penetrate, reaching downward as far as the Avichi hells and upward to the Akanishtha heavens.
From this world one could see the living beings in the six paths of existence in all of those other lands. One could likewise see the buddhas present at that time in those other lands and could hear the sutra teachings that those buddhas were expounding. At the same time one could see the monks, nuns, laymen, and laywomen who were carrying out religious practices and attaining the way. One could also see the bodhisattvas mahasattva who, through various causes and conditions and various types of faith and understanding and in various forms and aspects, were carrying out the way of the bodhisattva. And one could also see the buddhas who had entered parinirvana, and could also see how, after the buddhas had entered parinirvana, towers adorned with the seven treasures were being erected for the buddha relics.
At that time Bodhisattva Maitreya had this thought: Now the world-honored one has manifested these miraculous signs. But what is the cause of these auspicious portents? Now the Buddha, the world-honored one, has entered into samadhi. An unfathomable event such as this is seldom to be met with. Whom shall I question about this? Who can give me an answer?
And again he had this thought: This Manjushri, son of a Dharma king, has already personally attended and given offerings to immeasurable numbers of buddhas in the past. Surely he must have seen these rare signs before. I will now question him.
At this time the monks, nuns, laymen, and laywomen, and the heavenly beings, dragons, spirits, and others all had this thought: This beam of brightness from the Buddha, these signs of transcendental powers—now whom shall we question about them?
p.39At that time Bodhisattva Maitreya wished to settle his doubts concerning the matter. And in addition he could see what was in the minds of the four kinds of believers, the monks, nuns, laymen, and laywomen, and the heavenly beings, dragons, spirits, and others who made up the assembly. So he questioned Manjushri, saying, “What is the cause of these auspicious portents, these signs of transcendental powers, this emitting of a great beam of brightness that illumines the eighteen thousand lands in the eastern direction so we can see all the adornments of the buddha worlds there?”
Then Bodhisattva Maitreya, wishing to state his meaning once more, asked the question in verse form:

why from the white tuft between the eyebrows
of our leader and teacher
does this great light shine all around?
Why do mandarava
and manjushaka flowers rain down
and breezes scented with sandalwood
delight the hearts of the assembly?
Because of these
the earth is everywhere adorned and purified
and this world
quakes and trembles in six different ways.
At this time the four kinds of believers
are all filled with joy and delight,
they rejoice in body and mind,
having gained what they never had before.
The beam of brightness from between the eyebrows
illumines the eastern direction
and eighteen thousand lands
are all the color of gold.
From the Avichi hells
upward to the Summits of Being,
throughout the various worlds
the living beings in the six paths,
p.40where their births and deaths are tending,
their good and bad deeds,
and the pleasing or ugly recompense they receive—
all these can be seen from here.
We can also see buddhas,
those sage lords, lions,
expounding and preaching sutras
that are subtle, wonderful, and foremost.
Their voices are clear and pure,
issuing in soft and gentle sounds,
as they teach bodhisattvas
in numberless millions.
Their brahma sounds are profound and wonderful,
making people delight in hearing them.
Each in his own world
preaches the correct teaching,
following various causes and conditions
and employing immeasurable similes,
illuminating the Buddhist Law,
guiding living beings to enlightenment.
If a person should encounter troubles,
loathing aging, sickness, and death,
the buddhas preach to him on nirvana,
explaining how he may put an end to all troubles.
If a person should have good fortune,
having in the past made offerings to the buddhas,
determined to seek a superior teaching,
the buddhas preach the way of the cause-awakened one.
If there should be buddha sons
who carry out various religious practices,
seeking to attain the unsurpassed wisdom,
the buddhas preach the way of purity.
I have been dwelling here,
seeing and hearing in this manner
many things numbering in the thousands of millions.
Numerous as they are,
p.41I will now speak of them in brief.
I see in these lands
bodhisattvas numerous as Ganges sands,
according with various causes and conditions
and seeking the way of the buddha.
Some of them give alms,
gold, silver, coral,
pearls, mani jewels,
seashell, agate,
diamonds, and other rarities,
men and women servants, carriages,
jeweled hand carriages and palanquins,
gladly presenting these donations.
Advancing toward the buddha way,
their desire is to achieve this vehicle
that is foremost in the threefold world
and praised by the buddhas.
There are some bodhisattvas
who give jeweled carriages drawn by teams of four,
with railings and flowered canopies
adorning their tops and sides.
Again I see bodhisattvas
who give their own flesh, hands, and feet,
or their wives and children,
seeking the unsurpassed way.
I also see bodhisattvas
who happily give
heads, eyes, bodies, and limbs
in their search for the buddha wisdom.
I see kings
going to visit the place of the buddha
to ask him about the unsurpassed way.
They put aside their happy lands,
their palaces, their men and women attendants,
shave their hair and beards
and don the clothes of the Dharma.
p.42Or I see bodhisattvas
who become monks,
living alone in quietude,
delighting in chanting the sutras.
Again I see bodhisattvas
bravely and vigorously exerting themselves,
entering the deep mountains,
their thoughts on the buddha way.
And I see them removing themselves from desire,
constantly dwelling in emptiness and stillness,
advancing deep into the practice of meditation
till they have gained the five transcendental powers.
And I see bodhisattvas
resting in meditation, palms pressed together,
with a thousand, ten thousand verses
praising the king of the doctrines.
Again I see bodhisattvas,
profound in wisdom, firm in purpose,
who know how to question the buddhas
and accept and abide by all they hear.
I see buddha sons
proficient in both meditation and wisdom,
who use immeasurable numbers of similes
to expound the Law to the assembly,
delighting in preaching the Law,
converting the bodhisattvas,
defeating the legions of the devil,
and beating the Dharma drum.
And I see bodhisattvas
profoundly still and silent,
honored by heavenly beings and dragons
but not counting that a joy.
And I see bodhisattvas
living in forests, emitting light,
saving those who suffer in hell,
causing them to enter the buddha way.
And I see buddha sons
p.43who have never once slept,
who keep circling through the forest
diligently seeking the buddha way.
And I see those who observe the precepts,
no flaw in their conduct,
pure as jewels and gems,
and in that manner seeking the buddha way.
And I see buddha sons
abiding in the strength of fortitude,
taking the abuse and blows
of persons of overbearing arrogance,
willing to suffer all these,
and in that manner seeking the buddha way.
I see bodhisattvas
removing themselves from frivolity and laughter
and from foolish companions,
befriending persons of wisdom,
unifying their minds, dispelling confusion,
ordering their thoughts in mountain and forest,
and for a million, a thousand, ten thousand years
in that manner seeking the buddha way.
Or I see bodhisattvas
with delicious things to eat and drink
and a hundred kinds of medicinal potions,
offering them to the buddha and his monks;
fine robes and superior garments
costing in the thousands or ten thousands,
or robes that are beyond cost,
offering them to the buddha and his monks;
a thousand, ten thousand, a million kinds
of jeweled dwellings made of sandalwood
and numerous wonderful articles of bedding,
offering them to the buddha and his monks;
immaculate gardens and groves
where flowers and fruit abound,
flowing springs and bathing pools,
offering them to the buddha and his monks;
p.44offerings of this kind,
of many different wonderful varieties
presented gladly and without regret
as they seek the unsurpassed way.
Or there are bodhisattvas
who expound the doctrine of tranquil extinction,
giving different types of instruction
to numberless living beings.
Or I see bodhisattvas
viewing the nature of all phenomena
as having no dual characteristics,
as being like empty space.
And I see buddha sons
whose minds have no attachments,
who use this wonderful wisdom
to seek the unsurpassed way.
there are also bodhisattvas
who after the buddha has passed into extinction
make offerings to his relics.
I see buddha sons
building memorial towers
as numberless as Ganges sands,
ornamenting each land with them,
jeweled towers lofty and wonderful,
five thousand yojanas high,
their width and depth
exactly two thousand yojanas,
each of these memorial towers
with its thousand banners and streamers,
with curtains laced with gems like dewdrops
and jeweled bells chiming harmoniously.
There heavenly beings, dragons,
human and nonhuman beings,
with incense, flowers, and music
constantly make offerings.
p.45these buddha sons
in order to make offerings to the relics
adorn the memorial towers
so that each land, just as it is,
is as outstandingly wonderful and lovely
as the heavenly king of trees
when its flowers open and unfold.
When the Buddha emits a beam of light
I and the other members of the assembly
can see these lands
in all their various outstanding wonders.
The supernatural powers of the buddhas
and their wisdom are rare indeed;
by emitting one pure beam of light,
the buddhas illuminate countless lands.
I and the others have seen this,
have gained something never known before.
Buddha son, Manjushri,
I beg you to settle the doubts of the assembly.
The four kinds of believers look up in happy anticipation,
gazing at you and me.
Why does the world-honored one
emit this beam of brightness?
Buddha son, give a timely answer,
settle these doubts and occasion joy!
What rich benefits will come
from the projecting of this beam of brightness?
It must be that the Buddha wishes to expound
the wonderful Law he gained
when he sat in the place of enlightenment.
He must have prophecies to bestow.
He has showed us buddha lands
with their adornment and purity of manifold treasures,
and we have seen their buddhas—
this is not done for petty reasons.
Manjushri, you must know.
The four kinds of believers and the dragons
p.46gaze at you in surmise,
wondering what explanation you will give.

At that time Manjushri said to the bodhisattva mahasattva Maitreya and the other great men: “Good men, I suppose that the Buddha, the world-honored one, wishes now to expound the great Law, to rain down the rain of the great Law, to blow the conch of the great Law, to beat the drum of the great Law, to elucidate the meaning of the great Law. Good men, in the past I have seen this auspicious portent among the buddhas. They emitted beams of light like this, and after that they expounded the great Law. Therefore we should know that now, when the present Buddha manifests this light, he will do likewise. He wishes to cause all living beings to hear and understand the Law, which is difficult for all the world to believe. Therefore he has manifested this auspicious portent.
“Good men, once, at a time that was an immeasurable, boundless, inconceivable number of asamkhya kalpas in the past, there was a buddha named Sun Moon Bright, thus come one, worthy of offerings, of right and universal knowledge, perfect clarity and conduct, well gone, understanding the world, unexcelled worthy, trainer of people, teacher of heavenly and human beings, buddha, world-honored one, who expounded the correct teachings. His exposition was good at the beginning, good in the middle, good at the end. The meaning was profound and far-reaching, the words were skillful and wondrous. It was pure and without alloy, complete, clean, and spotless, and bore the marks of brahma practice.
“For the sake of those seeking to become voice-hearers he responded by expounding the doctrine of the four noble truths, so that they could transcend birth, aging, sickness, and death, and attain nirvana. For the sake of those seeking to become pratyekabuddhas he responded by expounding the doctrine of the twelve-linked chain of causation. For the sake of the bodhisattvas he responded by expounding the six paramitas, causing them to gain supreme perfect enlightenment and to acquire the wisdom that embraces all species.
p.47“Then there was another buddha who was also named Sun Moon Bright, and then another buddha also named Sun Moon Bright. There were twenty thousand buddhas like this, all with the same appellation, all named Sun Moon Bright. And all had the same surname, the surname Bharadvaja. Maitreya, you should understand that from the first buddha to the last, all had the same appellation, all were named Sun Moon Bright. They were worthy of all the ten epithets and the teachings they expounded were good at the beginning, in the middle, and at the end.
“The last buddha, when he had not yet left family life, had eight princely sons. The first was named Having Intention, the second Good Intention, the third Immeasurable Intention, the fourth Jeweled Intention, the fifth Increased Intention, the sixth Cleansed of Doubt Intention, the seventh Echoing Intention, and the eighth Law Intention. Dignity and virtue came easily to them, and each presided over a four-continent realm.
“When these princes heard that their father had left family life and had gained supreme perfect enlightenment, they all cast aside their princely positions and followed him by leaving family life. Conceiving a desire for the great vehicle, they constantly carried out brahma practices, and all became teachers of the Law. They had already planted good roots in the company of a thousand, ten thousand buddhas.
“At that time the buddha Sun Moon Bright preached the great vehicle sutra entitled Immeasurable Meanings, a teaching to instruct the bodhisattvas, one that is guarded and kept in mind by the buddhas. When he had finished preaching the sutra, he sat cross-legged in the midst of the great assembly and entered into the samadhi of the origin of immeasurable meanings, his body and mind never moving. At this time heaven rained down mandarava flowers, great mandarava flowers, manjushaka flowers, and great manjushaka flowers, scattering them over the buddha and over the great assembly, and everywhere the buddha world quaked and trembled in six different ways.
“At that time the monks, nuns, laymen, laywomen, the heavenly beings, dragons, yakshas, gandharvas, asuras, garudas, p.48kimnaras, mahoragas, the human and nonhuman beings in the assembly, and the petty kings and wheel-turning sage kings—all these in the great assembly gained what they had never had before and, filled with joy, pressed their palms together and gazed at the buddha with a single mind.
“At that time the thus come one emitted a ray of light from the tuft of white hair between his eyebrows, one of his characteristic features, lighting up eighteen thousand buddha lands in the eastern direction. There was no place that the light did not penetrate, just as you have seen it light up these buddha lands now.
“Maitreya, you should understand this. At that time in the assembly there were twenty million bodhisattvas who were happy and eager to hear the Law. When these bodhisattvas saw this beam of light that illumined the buddha lands everywhere, they gained what they had never had before. They wished to know the causes and conditions that had occasioned this light.
“At that time there was a bodhisattva named Wonderfully Bright who had eight hundred disciples. At this time the buddha Sun Moon Bright arose from his samadhi and, because of the bodhisattva Wonderfully Bright, preached the great vehicle sutra called the Lotus of the Wonderful Law, a teaching to instruct the bodhisattvas, one that is guarded and kept in mind by the buddhas. For sixty small kalpas the buddha remained in his seat without rising, and the listeners in the assembly at that time also remained seated there for sixty small kalpas, their bodies and minds never moving. And yet it seemed to them that they had been listening to the buddha preach for no more than the space of a meal. At this time in the assembly there was not a single person who in body or mind had the least feeling of weariness.
“When the buddha Sun Moon Bright had finished preaching this sutra over a period of sixty small kalpas, he spoke these words to the Brahmas, devils, shramanas, and Brahmans, and to the heavenly and human beings and asuras in the assembly, saying, ‘Tonight at midnight the thus come one will enter the nirvana of no remainder.’
p.49“At this time there was a bodhisattva named Virtue Storehouse. The buddha Sun Moon Bright bestowed a prophecy on him, announcing to the monks, ‘This bodhisattva Virtue Storehouse will be the next to become a buddha. He will be called Pure Body, tathagata, arhat, samyak-sambuddha.’
“After the buddha had finished bestowing this prophecy, at midnight he entered the nirvana of no remainder.
“After the buddha had passed away, Bodhisattva Wonderfully Bright upheld the Lotus Sutra of the Wonderful Law, for a period of fully eighty small kalpas expounding it for others. The eight sons of the buddha Sun Moon Bright all acknowledged Wonderfully Bright as their teacher. Wonderfully Bright taught and converted them and roused in them a firm determination to gain supreme perfect enlightenment. Those princely sons gave offerings to immeasurable hundreds, thousands, ten thousands, millions of buddhas, and after that all were able to achieve the buddha way. The last to become a buddha was named Burning Torch.
“Among the eight hundred disciples of Wonderfully Bright was one named Seeker of Fame. He was greedy for gain and support, and though he read and recited numerous sutras, he could not understand them, but for the most part forgot them. Hence he was called Seeker of Fame. Because this man had in addition planted various good roots, however, he was able to encounter immeasurable hundreds, thousands, ten thousands, millions of buddhas, to make offerings to them, revere, honor, and praise them.
“Maitreya, you should understand this. Bodhisattva Wonderfully Bright who lived then—could he be unknown to you? He was no other than I myself. And Bodhisattva Seeker of Fame was you.
“Now when I see this auspicious portent, it is no different from what I saw before. Therefore I suppose that now the thus come one is about to preach the great vehicle sutra called the Lotus of the Wonderful Law, a teaching to instruct the bodhisattvas, one that is guarded and kept in mind by the buddhas.”
p.50At that time Manjushri, wishing in the presence of the great assembly to state his meaning once more, spoke in verse form, saying:

I recall that in a past age
immeasurable, innumerable kalpas ago
there was a buddha, most honored of men,
named Sun Moon Bright.
This world-honored one expounded the Law,
saving immeasurable living beings
and numberless millions of bodhisattvas,
causing them to enter the buddha wisdom.
The eight princely sons whom this buddha sired
before taking leave of family life,
when they saw that the great sage had left his family,
did likewise, carrying out brahma practices.
At that time the buddha preached the great vehicle,
a sutra named Immeasurable Meanings,
and in the midst of a great assembly
for the sake of the people broadly made distinctions.
When the buddha had finished preaching this sutra
he sat in the seat of the Law,
sitting cross-legged in the samadhi
called the origin of immeasurable meanings.
The heavens rained mandarava flowers,
heavenly drums sounded of themselves,
and the heavenly beings, dragons, and spirits
made offerings to the most honored of men.
All the buddha lands
immediately quaked and trembled greatly.
The buddha emitted a light from between his eyebrows,
manifesting signs that are rarely seen.
This light illumined the eastern direction,
eighteen thousand buddha lands,
showing how all the living beings there
were recompensed in birth and death for their past deeds.
That one could see how these buddha lands,
p.51adorned with numerous jewels,
shone with hues of lapis lazuli and crystal
was due to the illumination of the buddha’s light.
One could also see the heavenly and human beings,
dragons, many yakshas,
gandharvas, and kimnaras,
each making offerings to his respective buddha.
One could also see thus come ones
naturally attaining the buddha way,
their bodies the color of golden mountains,
upright, imposing, very subtle and wonderful.
It was as though in the midst of pure lapis lazuli
there should appear statues of real gold.
In the midst of the great assembly the world-honored ones
expounded the principles of the profound Law.
In one after another of the buddha lands
the voice-hearers in countless multitudes
through the illumination of the buddha’s light
all became visible with their great assemblies.
There were also monks
residing in the midst of forests,
exerting themselves and keeping the pure precepts
as though they were guarding a bright jewel.
One could also see bodhisattvas
carrying out almsgiving, forbearance, and so forth,
their number like Ganges sands,
due to the illumination of the buddha’s light.
One could also see bodhisattvas
entering deep into meditation practices,
their bodies and minds still and unmoving,
in that manner seeking the unsurpassed way.
One could also see bodhisattvas
who knew that phenomena are marked by tranquillity and extinction,
each in his respective land
preaching the Law and seeking the buddha way.
At that time the four kinds of believers,
p.52seeing the buddha Sun Moon Bright
manifest his great transcendental powers,
all rejoiced in their hearts,
and each one asked his neighbor
what had caused these events.
The one honored by heavenly and human beings
just then arose from his samadhi
and praised Bodhisattva Wonderfully Bright, saying,
“You are the eyes of the world,
one whom all can take faith in and believe,
able to honor and uphold the storehouse of the Law.
The Law that I preach—
you alone can understand and grasp it.”
The world-honored one, having bestowed this praise,
causing Wonderfully Bright to rejoice,
preached the Lotus Sutra
for fully sixty small kalpas.
He never rose from this seat,
and the supreme and wonderful Law that he preached
was accepted and upheld in its entirety
by the teacher of the Law Wonderfully Bright.
After the buddha had preached the Lotus,
causing all the assembly to rejoice,
on that very same day
he announced to the assembly of heavenly and human beings,
“I have already expounded for you
the meaning of the true aspect of all phenomena.
Now when midnight comes
I will enter nirvana.
You must strive with all your heart
and remove yourselves from indulgence and laxity.
It is very difficult to encounter a buddha—
you meet one once in a million kalpas.”
When the children of the world-honored one
heard that the buddha was to enter nirvana,
each one was filled with sorrow and distress,
p.53wondering why the buddha should so quickly seek extinction.
The sage lord, king of the Law,
comforted and reassured the countless multitude,
saying, “When I enter extinction
you must not be concerned or fearful!
This bodhisattva Virtue Storehouse
has already fully understood in his mind
the true aspect that is without outflows.
He will be next to become a buddha,
bearing the name Pure Body,
and he too will save immeasurable multitudes.”
That night the buddha entered extinction,
as a fire dies out when the firewood is exhausted.
They divided and apportioned his relics
and built immeasurable numbers of towers,
and the monks and nuns
whose number was like Ganges sands
redoubled their exertions,
thereby seeking the unsurpassed way.
This teacher of the Law Wonderfully Bright
honored and upheld the buddha’s storehouse of the Law
throughout eighty small kalpas,
broadly propagating the Lotus Sutra.
These eight princely sons
whom Wonderfully Bright converted
held firmly to the unsurpassed way
and were thus able to encounter innumerable buddhas.
And after they had made offerings to these buddhas
they followed them in practicing the great way
and one after the other succeeded in becoming a buddha,
each in turn bestowing a prophecy on his successor.
The last to become a heavenly being among heavenly beings
was named the buddha Burning Torch.
As leader and teacher of seers
he saved immeasurable multitudes.
p.54This teacher of the Law Wonderfully Bright
at that time had a disciple
whose mind was forever occupied with laziness and sloth,
who was greedy for fame and profit.
He sought fame and profit insatiably,
often amusing himself among clansmen and those of other surnames.
He threw away what he had studied and memorized,
neglected and forgot it, failed to understand it.
Because of this
he was named Seeker of Fame.
But he had also carried out many good actions
and thus was able to meet with innumerable buddhas.
He made offerings to the buddhas
and followed them in practicing the great way,
carrying out all the six paramitas,
and now he has met the lion of the Shakyas.
Hereafter he will become a buddha
whose name will be Maitreya,
who will save living beings extensively
in numbers beyond calculation.
After that buddha passed into extinction,
that lazy and slothful one—he was you,
and the teacher of the Law Wonderfully Bright—
that was the person who is now I myself.
I saw how the buddha Torch Bright [Sun Moon Bright]
earlier manifested an auspicious portent like this.
And so I know that now the Buddha
is about to preach the Lotus Sutra.
The signs now are like those of the earlier auspicious portent,
this is an expedient means used by the buddhas.
Now when the Buddha emits this beam of brightness
he is helping to reveal the meaning of the true aspect of phenomena.
Human beings now will come to know it.
p.55Let us press our palms together and wait with a single mind.
The Buddha will rain down the rain of the Law
to fully satisfy all seekers of the way.
You who seek the three vehicles,
if you have doubts and regrets,
the Buddha will resolve them for you,
bringing them to an end so that nothing remains. +



Virtuous Practices

This is what I heard:
At one time the Buddha was in Rajagriha, staying on Mount Gridhrakuta. Accompanying him were a multitude of leading monks numbering twelve thousand persons. Also accompanying him were eighty thousand bodhisattvas mahasattva; heavenly beings, dragons, yakshas, gandharvas, asuras, garudas, kimnaras, and mahoragas; and various monks, nuns, laymen, and laywomen. Great wheel-turning kings, petty wheel-turning kings, kings of the gold wheel, silver wheel, and other kinds of wheels, kings of states, princes, ministers, subjects, gentlemen and ladies of the state, and rich men of the state, all with followers numbering in the hundreds, thousands, ten thousands, surrounding them, came to the place where the Buddha was, bowed in obeisance before his feet, and circled around him a hundred thousand times, burning incense, scattering flowers, and offering various kinds of alms. This done, they retired to one side and sat down.
The names of the bodhisattvas were Dharma Prince Manjushri, Dharma Prince Great Dignity and Virtue Storehouse, Dharma Prince Without Worry Storehouse, Dharma Prince Great Eloquence Storehouse, Bodhisattva Maitreya, Bodhisattva Guiding Head, Bodhisattva Medicine King, Bodhisattva Medicine Superior, Bodhisattva Flower Banner, Bodhisattva Flower Glow Banner, Bodhisattva Dharani Freedom King, Bodhisattva p.4Perceiver of the World’s Sounds, Bodhisattva Great Power, Bodhisattva Constant Exertion, Bodhisattva Jeweled Seal Head, Bodhisattva Jeweled Accumulation, Bodhisattva Jeweled Staff, Bodhisattva Transcending the Threefold World, Bodhisattva Vimabhara,1 Bodhisattva Scented Elephant, Bodhisattva Great Scented Elephant, Bodhisattva Lion Roar King, Bodhisattva Lion Frolic World, Bodhisattva Lion Swiftness, Bodhisattva Lion Exertion, Bodhisattva Brave Acute Strength, Bodhisattva Lion Fierce Subduer, Bodhisattva Adornment, and Bodhisattva Great Adornment. Eighty thousand bodhisattvas mahasattva such as these accompanied the Buddha.
There were none of these bodhisattvas who were not great men in their Dharma bodies. They were accomplished in matters pertaining to the precepts, meditation, wisdom, emancipation, and the insight of emancipation. Their minds, concentrated and stilled, were at all times in a state of samadhi. They were tranquil and unperturbed, without action, without desire, and no topsy-turvy or confused thoughts could ever reach them. Placid and still, clean and pure, their will was dark, empty, and vast. They maintained this state unmoving for a million hundred thousand kalpas. Immeasurable doctrines were all manifest before them. They had acquired great wisdom, had fully understood all phenomena, perceived and distinguished the truth regarding natures and characteristics, and displayed absolute clarity concerning being and nonbeing, long and short.
They were also skilled in understanding various capacities, natures, and desires, and employing dharanis and unimpeded eloquence, and following in the wake of buddhas who had turned the wheel of the Law, they too skillfully turned it. First they sprinkled tiny drops, wetting down the dust of desire. They opened the gates of nirvana and fanned the wind of emancipation, dispelling the heat of worldly cares and letting in the clear coolness of the Law.
Next they dispensed the profound teachings of the twelve-linked chain of causation, using them to douse the burning rays p.5of compounded suffering, the raging fires of ignorance, aging, sickness, and death. Then they poured forth in abundance the unsurpassed great vehicle to moisten and enrich the good roots possessed by living beings. They sowed the seeds of goodness, spreading them throughout the fields of merit, making it possible for all beings everywhere to put forth the sprouts of enlightenment. The sun and moon of their wisdom, the seasons of their expedient means, support and promote the undertaking of the great vehicle, causing the multitude quickly to attain supreme perfect enlightenment.
These bodhisattvas dwelled constantly in the ease and joy of a subtle and wonderful truth, and in their immeasurably great compassion rescued living beings from suffering. For living beings these were true good friends; for living beings these were great fields of good fortune; for living beings they were teachers who arrived unsummoned; for living beings they were places of tranquillity and joy, saviors, guardians, places of great refuge and repose.
In one place after another for the sake of living beings they acted as great and good guides and teachers, as great guides and teachers. Because living beings are blind, they knew how to act as eyes for them. For the deaf, the noseless, the dumb they acted as ears, nose, and tongue. Where capacities were lacking or defective, they knew how to supply and mend them; where there was disorder, chaos, and confusion, they brought the great remedy of correct thought.
They were helmsmen, great helmsmen, ferrying the many beings over the river of birth and death until they reached the shore of nirvana. They were master physicians, great master physicians, distinguishing the marks of illness, understanding the nature of medicines, applying the medicine that was appropriate to the disease, dispensing medication to the multitude. They were trainers, great trainers, curbing all wild and eccentric behavior. They were like trainers of elephants or horses, able to train them till none were untrained. They had the brave fierceness of the lion, which overawes all the other beasts and is scarcely to be challenged.
p.6They diverted themselves with the paramitas of the bodhisattvas, and stood firm and unmoving on the ground of the thus come one. They abided secure in the power of their vows, purified the buddha lands far and wide, and before long will succeed in gaining supreme perfect enlightenment. These bodhisattvas mahasattva all possessed inconceivable virtues such as these.
The names of the monks were Great Wisdom Shariputra, Transcendental Power Maudgalyayana, Life of Wisdom Subhuti, Mahakatyayana, Purna, son of Maitrayani, Ajnata Kaundinya, Heavenly Eye Aniruddha, Keeper of the Precepts Upali, Attendant Ananda, Rahula, son of the Buddha, Upananda, Revata, Kapphina, Bakkula, Chunda, Svagata, Dhuta Great Kashyapa, Uruvilva Kashyapa, Gaya Kashyapa, and Nadi Kashyapa, twelve thousand monks such as these. All were arhats who had exhausted all ties and outflows and had no further bonds or attachments, having attained true and correct emancipation.
At that time the bodhisattva mahasattva Great Adornment, gazing all around at the seated multitude and seeing that each member of the group had had time to compose his mind, accompanied by the others of the eighty thousand bodhisattvas mahasattva in the assembly, rose from his seat and proceeded to where the Buddha was. They bowed their heads to the ground in obeisance before the Buddha’s feet and circled around him a hundred thousand times, burning heavenly incense and scattering heavenly flowers, heavenly robes, heavenly necklaces, and priceless heavenly jewels and gems over him. These revolved in the midst of the sky and drifted down on four sides in cloudlike masses, an offering to the Buddha. Heavenly bowls and vessels from heavenly kitchens brimmed and overflowed with a hundred heavenly flavors; just observing their forms and smelling their aroma was enough to make one feel naturally satisfied. Heavenly banners, heavenly streamers, heavenly canopies, wonderful heavenly playthings were ranged here and there, and heavenly instruments played music for the amusement and pleasure of the Buddha.
Then the bodhisattvas, advancing, kneeling on one knee, and p.7pressing their palms together, single-mindedly joined their voices together in speaking these verses of praise:

Great indeed, great sage lord of great enlightenment,
without defilement, without stain, without attachment,
trainer of heavenly and human beings, elephants and horses,
scenting all with the wind of the way, the incense of virtue,
calm in wisdom, vast in feeling, still and concentrated in thought,
will extinguished, consciousness gone, mind tranquil,
eternally cut off from dreamlike deluded thoughts and ponderings,
no more elements, components, sense fields, or realms,
his body neither existing nor not existing,
neither caused nor conditioned, neither self nor other,
neither square nor round, neither short nor long,
neither appearing nor disappearing, neither born nor extinguished,
neither created nor arising, neither acted nor made,
neither sitting nor lying down, neither walking nor standing,
neither moving nor turning, neither idle nor still,
neither advancing nor retreating, neither in safety nor danger,
neither right nor wrong, neither gaining nor losing,
neither that nor this, neither departing nor coming,
neither blue nor yellow, neither red nor white,
neither crimson nor purple nor any other sort of color,
born in precepts, meditation, wisdom, emancipation, insight,
setting out from samadhis, six transcendental powers, aids to the way,
arising from pity, compassion, the ten powers, fearlessness,
emerging because of the good actions of living beings.
p.8He displays his sixteen-foot body, gleaming like purple gold,
trim and upright, shining with great penetrating brilliance;
characteristic tuft curled like a moon, sun rays behind his neck;
his coiled hair deep blue, a knob of flesh on his crown;
pure eyes, bright mirrors, gazing up and down;
eyebrows and lashes blue and lengthy, mouth and cheeks shapely;
lips and tongue red and comely as crimson flowers;
forty white teeth like snowy agate;
forehead broad, nose long, an open countenance;
breast displaying a fylfot pattern, lion-chested;
hands and feet soft and supple, marked with thousand-spoked wheels;
armpits and palms crossed with lines, inside and out well molded,
long upper and lower arms, fingers straight and slim;
skin delicate and soft, hair curling to the right;
anklebones and knees well exposed, male member hidden like a horse;
slim muscles, well-locked bones, deer-like legs;
front and back radiant, pure, without defilement,
unstained by turbid water, untouched by dust,
the thirty-two features all like this,
the eighty characteristics plain to see.
Yet in truth there is no form that is with or without features;
he is cut off from all eyes that look for features.
With features that are featureless he bears a featured body,
and the features of living beings with their featured bodies are likewise.
He can cause living beings to rejoice and do obeisance,
to give their hearts to him, show reverence, be diligent.
Because he has put aside pride and haughtiness,
he has achieved a wonderfully formed body such as this.
Now we, a multitude of eighty thousand,
p.9have all come together to bow our heads, dedicate our lives,
to one who has extinguished thought, mind, will, and consciousness,
trainer of elephants and horses, sage free of attachments.
We bow heads, give ourselves to his Dharma body and manifested body,
his aggregate of precepts, meditation, wisdom, emancipation, insight.
We bow heads, give ourselves to his wonderful characteristics,
we bow heads, give ourselves to one difficult to conceive.
His brahma sounds thunder and shake, echoing in eight varieties,
subtle, wonderful, pure, extremely profound and far-reaching.
The four noble truths, six paramitas, twelve-linked chain of causation,
are set forth, depending on the workings of the minds of living beings.
Of those who hear, there are none whose mind is not opened;
they cut off the immeasurable entanglements of birth and death.
Of those who hear, some reach the stage of stream-winner, of once-returner, non-returner, or arhat,
the state of the cause-awakened one, free of outflows, free of action,
the bodhisattva stage, free of birth, free of extinction.
Some gain immeasurable dharanis,
unimpeded delight in preaching, great eloquence,
expounding profoundly deep, subtle, and wonderful verses,
diverting themselves by bathing in clear channels of the Law,
some leap or fly up, display transcendental powers,
go in and out of water and fire, their bodies completely free.
p.10In such manner does the thus come one turn the wheel of the Law,
pure, unbounded, difficult to conceive.
We are moved, and all together bow our heads,
dedicating our lives to the timely turning of the wheel of the Law,
bow our heads, dedicate ourselves to the brahma sounds,
bow our heads, dedicate ourselves to the chain of causation, truths, paramitas.
The world-honored one immeasurable kalpas in the past
diligently carried out numerous virtuous practices
for our sake, human and heavenly beings, dragon kings,
for all living beings everywhere.
He was willing to discard all things difficult to discard,
wealth, riches, wife, child, country, and capital,
begrudging nothing inside or outside his dharma,
donating all to others, his head, eyes, marrow, and brains.
He honored and upheld the pure prohibitions of the buddhas,
never violating them even though it might cost him his life.
Though men came with swords and staves to do him harm,
with foul mouths cursed and insulted him, he never showed anger.
For successive kalpas he sacrificed his body, never slacking,
day and night disciplined in mind, in constant meditation.
He studied all the various ways and doctrines,
in his profound wisdom penetrated the capacities of living beings.
For this reason now he can exercise his powers freely,
free in command of the Law, the king of the Law.
We are moved, and all together bow our heads,
dedicating ourselves to one who has accomplished what is hard to accomplish.
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1. This is a reconstruction of the Sanskrit from the Chinese transliteration.


Ābhāsvara Heaven[光音天] (Skt; Jpn Kō’on-ten)
abhidharma[阿毘達磨] (Skt; Pali abhidhamma; Jpn abidatsuma)
Abhidharmakosha[阿毘達磨倶舎論] (Skt; Jpn Abidatsuma-kusha-ron)
Abhidharma school[毘曇宗] (Skt; Chin P’i-t’an-tsung; Jpn Bidon-shū)
Abhirati[阿比羅提] (Skt; Jpn Ahiradai)
abhisheka[灌頂] (Skt; Jpn kanjō)
absolute myō[絶待妙] (Jpn zetsudai-myō)
Abutsu-bō[阿仏房] (d. 1279)
Accumulated Great Treasures Sutra[大宝積経] (Chin Ta-pao-chi-ching; Jpn Daihōshaku-kyō)
Accumulated Treasures Sutra[宝積経] (Jpn Hōshaku-kyō)
Achala[不動明王] (Skt; Jpn Fudō-myō’ō)
āchārya[阿闍梨] (Skt; Jpn ajari)
acquired enlightenment[始覚] (Jpn shikaku)
ādāna-consciousness[阿陀那識] (Skt ādāna-vijnāna; Jpn adana-shiki)
administrator of priests[僧正] (Jpn sōjō)
Afterword to the Lotus Sutra Translation, The[法華翻経後記] (Chin Fa-hua-fan-ching-hou-chi; Jpn Hokke-hongyō-kōki)
agada[阿伽陀] (Skt, Pali; Jpn akada)
Āgama[阿含] (Skt, Pali; Jpn Agon)
Āgama period[阿含時] (Skt, Pali; Jpn Agon-ji)
Āgama sutras[阿含経] (Skt, Pali; Jpn Agon-gyō)
Agastya[阿竭多仙] (Skt; Jpn Akada-sen)
age of conflict[闘諍堅固] (Jpn tōjō-kengo)
age of quarrels and disputes[闘諍堅固] (Jpn tōjō-kengo)
Agnidatta[阿耆達多・阿耆達・阿耆多] (Skt; Jpn Agidatta, Agitatsu, or Agita)
ahimsā[アヒンサー] (Skt, Pali; Jpn ahinsā)
Aizen[愛染] (Jpn)
Ajātashatru[阿闍世王] (Skt; Pali Ajātasattu; Jpn Ajase-ō)
Ajita(Skt) (1) (2) [阿逸多] (Jpn Aitta); (3) [阿耆多] (Jpn Agita)
Ajita Kesakambala[阿耆多翅舎欽婆羅] (Pali; Jpn Agita-shishakimbara)
Ajitavatī[阿恃多伐底河] (Skt; Jpn Ajitabattei-ga)
Ājīvika school[アージービカ派・邪命外道] (Skt, Pali; Jpn Ājībika-ha or Jamyō-gedō)
Ājnāta Kaundinya[阿若憍陳如] (Skt; Pali Annā Kondanna; Jpn Anya-kyōjinnyo)
Akanishtha Heaven[阿迦尼吒天・色究竟天] (Skt; Jpn Akanita-ten or Shikikukyō-ten)
ākāsha[虚空・空] (Skt; Jpn kokū or kū)
Ākāshagarbha[虚空蔵菩薩] (Skt; Jpn Kokūzō-bosatsu)
Ākāshānantya Realm[空無辺処] (Skt; Jpn Kūmuhen-jo)
ĀkimchanyaRealm[無所有処] (Skt; Jpn Mushou-sho)
Akimoto Tarō Hyōe-no-jō[秋元太郎兵衛尉] (d. 1291)
Akshobhya[阿閦仏] (Skt; Jpn Ashuku-butsu)
Ālāra Kālāma[阿羅邏迦藍] (Pali; Skt Ārāda Kālāma; Jpn Arara-karan)
ālaya-consciousness[阿頼耶識] (Skt ālaya-vijnāna; Jpn araya-shiki)
alms bowl[鉢] (Skt pātra; Pali patta; Jpn hachi or hatsu)
almsgiving[布施] (Skt, Pali dāna; Jpn fuse)
amala-consciousness[阿摩羅識] (Skt amala-vijnāna; Jpn amara-shiki)
Ambapālī[菴婆羅女] (Pali; Skt Āmrapālī; Jpn Ambara-nyo)
Ambapālī Garden[菴没羅園・菴羅園] (Pali; Jpn Ammora-on or Anra-on)
Amida[阿弥陀] (Jpn; Skt Amitāyus or Amitābha)
Amida Sutra[阿弥陀経] (Skt Sukhāvatīvyūha; Chin O-mi-t’o-ching; Jpn Amida-kyō)
Amitābha[阿弥陀仏・無量光仏] (Skt; Jpn Amida-butsu or Muryōkō-butsu)
Amitāyus[阿弥陀仏・無量寿仏] (Skt; Jpn Amida-butsu or Muryōju-butsu)
Amoghavajra[不空] (Skt; Jpn Fukū)
Āmrapālī[菴婆羅女] (Skt; Jpn Ambara-nyo)
Āmrapālī Garden[菴没羅園・菴羅園] (Skt; Jpn Ammora-on or Anra-on)
amrita[甘露] (Skt; Pali amata; Jpn kanro)
Amritodana[甘露飯王] (Skt; Pali Amitodana; Jpn Kanrobonnō)
anāgāmin[阿那含・不還] (Skt, Pali; Jpn anagon or fugen)
Ānanda[阿難] (Skt, Pali; Jpn Anan)
ananta[無辺・無量] (Skt, Pali; Jpn muhen or muryō)
Anāthapindada[給孤独] (Skt; Pali Anāthapindika; Jpn Gikkodoku)
Anavatapta[阿耨達竜王] (Skt; Jpn Anokudatsu-ryūō)
Anavatapta Lake[阿耨池・阿耨達池・無熱池] (Skt; Jpn Anokuchi, Anokudatchi, or Munetchi)
An Fa-ch’in[安法欽] (n.d.) (PY An Faqin; Jpn An-hōkin)
Anga[鴦伽国] (Skt, Pali; Jpn Ōga-koku)
anger[瞋恚・瞋] (Skt dvesha; Pali dosa; Jpn shinni or shin)
Angulimāla[央掘摩羅] (Pali; Skt Angulimālya; Jpn Ōkutsumara)
Anguttara-nikāya[増支部] (Pali; Jpn Zōshi-bu)
Aniruddha[阿那律] (Skt; Pali Anuruddha; Jpn Anaritsu)
An’ne[安慧] (794–868)
Annen[安然] (b. 841)
annihilating consciousness and reducing the body to ashes[灰身滅智] (Jpn keshin-metchi)
Annotations on “Great Concentration and Insight,” The[止観輔行伝弘決] (Chin Chih-kuan-fu-hsing-chuan-hung-chüeh; Jpn Shikan-bugyōden-guketsu)
Annotations on the Flower Garland Sutra, The[華厳経疏] (Chin Hua-yen-ching-shu; Jpn Kegongyō-sho)
Annotations on the Mahāvairochana Sutra, The[大日経疏] (Chin Ta-jih-ching-shu; Jpn Dainichikyō-sho)
Annotations on the Meaning of the Lotus Sutra, The[法華義疏] (1) (Chin Fa-hua-i-shu; Jpn Hokke-gisho) (549–623); (2) (Jpn Hokke-gisho) (574–622)
Annotations on “The Profound Meaning of the Lotus Sutra,” The[法華玄義釈籤] (Chin Fa-hua-hsüan-i-shih-ch’ien; Jpn Hokke-gengi-shakusen)
Annotations on “The Treatise on the Middle Way,” The[中観論疏] (Chin Chung-kuan-lun-shu; Jpn Chūganron-sho)
Annotations on “The Words and Phrases of the Lotus Sutra,” The[法華文句記] (Chin Fa-hua-wen-chü-chi; Jpn Hokke-mongu-ki)
anointment ceremony[灌頂] (Jpn kanjō)
An Shih-kao[安世高] (n.d.) (PY An Shigao; Jpn An-seikō)
Anthology of the Propagation of Light, The[弘明集] (Chin Hung-ming-chi; Jpn Gumyō-shū)
Anti-Lokāyata school[逆路伽耶陀] (Skt; Jpn Gyakurokayada)
Anuruddha[阿那律] (Pali; Jpn Anaritsu)
anuttara[阿耨多羅・無上] (Skt, Pali; Jpn anokutara or mujō)
anuttara-samyak-sambodhi[阿耨多羅三藐三菩提・無上正等正覚] (Skt; Jpn anokutara-sammyaku-sambodai or mujō-shōtō-shōgaku)
Aparagodānīya[瞿耶尼・牛貨洲・西牛貨洲] (Skt; Jpn Kuyani, Goke-shū, or Sai-goke-shū)
aranya[阿蘭若・阿練若・空閑] (Skt; Jpn arannya, arennya, or kūgen)
arhat[阿羅漢] (Skt; Jpn arakan)
arjaka[阿梨樹] (Skt; Jpn ari-ju)
armor of perseverance[忍辱の鎧] (Jpn ninniku-no-yoroi)
arrogance[慢] (Skt, Pali māna; Jpn man)
ārūpya-dhātu[無色界] (Skt; Jpn mushiki-kai)
Āryadeva[提婆・聖提婆] (n.d.) (Skt; Jpn Daiba or Shōdaiba)
Āryasimha[師子尊者] (n.d.) (Skt; Jpn Shishi-sonja)
asamkhya[阿僧祇] (Skt; Jpn asōgi)
Asanga[無著] (n.d.) (Skt; Jpn Mujaku)
Ashoka[阿育王] (r. c. 268–232 ) (Skt; Jpn Aiku-ō)
ashoka tree[阿輸迦樹・無憂樹] (Skt; Jpn ashuka-ju or muu-ju)
Ashvaghosha[馬鳴] (n.d.) (Skt; Jpn Memyō)
Ashvajit[阿説示] (Skt; Pali Assaji; Jpn Asetsuji)
Asita(1) [阿私仙人] (Skt; Jpn Ashi-sennin); (2) [阿私陀] (Skt, Pali; Jpn Ashida)
aspiration for enlightenment[菩提心] (Skt, Pali bodhi-chitta; Jpn bodai-shin)
Aspiration for the Law[楽法梵志] (Jpn Gyōbō-bonji)
āsrava[漏] (Skt; Jpn ro)
asura[阿修羅] (Skt, Pali; Jpn ashura)
atimuktaka[阿提目多伽] (Skt; Jpn adaimokutaka)
Atsuhara Persecution[熱原の法難] (Jpn Atsuhara-no-hōnan)
attaining Buddhahood in one’s present form[即身成仏] (Jpn sokushin-jōbutsu)
attaining Buddhahood in this lifetime[一生成仏] (Jpn isshō-jōbutsu)
attainment of Buddhahood[成仏] (Jpn jōbutsu)
attainment of Buddhahood by evil persons[悪人成仏] (Jpn akunin-jōbutsu)
attainment of Buddhahood by persons of the two vehicles[二乗作仏] (Jpn nijō-sabutsu)
attainment of Buddhahood by women[女人成仏] (Jpn nyonin-jōbutsu)
attainment of Buddhahood in the remote past[久遠実成] (Jpn kuon-jitsujō)
Auspicious[吉祥天] (Skt Shrīmahādevī or Mahāshrī; Jpn Kichijō-ten)
avadāna[阿波陀那] (Skt; Jpn abadana)
avaivartika[阿毘跋致] (Skt; Jpn abibatchi)
Avalokitasvara[観世音菩薩] (Skt; Jpn Kanzeon-bosatsu)
Avalokiteshvara[観自在菩薩・観世音菩薩] (Skt; Jpn Kanjizai-bosatsu or Kanzeon-bosatsu)
Avanti[阿槃提国] (Skt, Pali; Jpn Ahandai-koku)
Avatamsaka Sutra[華厳経] (Skt; Jpn Kegon-gyō)
Avīchi hell[阿鼻地獄] (Skt, Pali; Jpn Abi-jigoku)
avivartika[阿毘跋致] (Skt; Jpn abibatchi)
Awakening of Faith[起信論] (Jpn Kishin-ron)
Awakening of Faith in the Mahayana, The[大乗起信論] (Chin Ta-ch’eng-ch’i-hsin-lun; Jpn Daijō-kishin-ron)
Awa Province[安房国] (Jpn Awa-no-kuni)
Awesome Sound King[威音王仏] (Skt Bhīshma-garjita-svara-rāja; Jpn Ionnō-butsu)
Ayodhyā[阿踰闍] (Skt; Jpn Ayuja)


THE publication in a single volume of the translations of 172 writings of Nichiren Daishonin, including his five major works, is indeed wonderful news, not only for members of the Soka Gakkai International (SGI), but for all English-speaking people interested in Buddhism. This volume is the translation of works in the Nichiren Daishonin gosho zenshū (The Complete Works of Nichiren Daishonin). Now a good half of the contents of that volume has been translated and published in English.
Looking back, I recall that the Gosho zenshū was published in April 1952, about one year after my mentor, Jōsei Toda, became the second president of the Soka Gakkai. Since then, the members of the Soka Gakkai in Japan have been fond of reading the Gosho zenshū as they have persevered in spreading the Buddhist teachings widely, exactly as the Daishonin willed, for the peace and prosperity of humankind.
Particularly since my visit to the United States in 1960, my first trip outside Japan, the teachings of Nichiren Daishonin have transcended national boundaries and spread to numerous countries around the world. Now the number of countries I have visited has also grown to fifty-four.
Today the expansion of Nichiren Daishonin’s Buddhism to 128 countries and territories worldwide attests to the realization of these golden words of the Daishonin: “The moon appears in the west and sheds its light eastward, but the sun rises in the east and casts its rays to the west. The same is true of Buddhism. It spread from west to east in the Former and Middle Days of the Law, but will travel from east to west in the Latter Day” (p. 401).
A world religion invariably has its sacred scriptures, or original texts. In Buddhism, for instance, there are sutras that record the teachings of Shakyamuni; in Christianity, there is the Bible; in Islam, the Koran.
The scriptures of Nichiren Daishonin’s Buddhism are called the “Gosho.” (“Go” is an honorific prefix and “sho” means writings; thus, literally, honorable writings.) These writings have a distinguishing feature that sets them apart from the sacred texts of other religions. It is the fact that the founder, Nichiren Daishonin, wrote those works himself. Though the originals of many of those works have been lost, many important writings, including more than half of those known as the ten major works, have been handed down to the present in their original form. Naturally, with the worldwide spread of this Buddhism a demand has grown for the translation of those works, and efforts are now being made in many countries in that direction.
The Daishonin’s successor, Nikkō Shōnin (1246–1333), envisioned early on that, for the sake of worldwide propagation, the writings of his teacher were certain to be translated in the future. He declared: “Just as when the Buddhism of India spread eastward, the Sanskrit texts were translated and introduced in China and Japan, so when the time comes to widely declare the sacred teachings of this country, the Japanese texts are sure to be translated and spread in China and India. There is no reason to argue over translations that will benefit far-off lands. I alone worry about changes being made according to personal views” (Gosho zenshū).
Buddhism calls our present age the Latter Day of the Law. It is a period described in the sutras as an evil age defiled by the five impurities, in which people’s lives are muddied, and their confusion of thought is extreme. I am convinced that the Gosho is the one book that can dispel the darkness of this period and illuminate the third millennium. I believe it is the Gosho of Nichiren Daishonin that is indeed the scripture for the Latter Day of the Law, the scripture for all eternity.
The Gosho is a work of faith, of philosophy, of daily living, of eternal peace, and of boundless hope. It is set with myriad jewels of guidance. SGI members have read a single passage of the Gosho with their entire life, and not only changed their lives for the better but also achieved their human revolution.
What is the purpose of our studying the Gosho? The answer is expressed clearly in the following passage: “Believe in the Gohonzon, the supreme object of devotion in all of Jambudvīpa. Be sure to strengthen your faith, and receive the protection of Shakyamuni, Many Treasures, and the Buddhas of the ten directions. Exert yourself in the two ways of practice and study. Without practice and study, there can be no Buddhism. You must not only persevere yourself; you must also teach others. Both practice and study arise from faith. Teach others to the best of your ability, even if it is only a single sentence or phrase” (p. 386).
The main elements of the practice of Nichiren Daishonin’s Buddhism are summed up in this passage. What is important is, first, faith; second, practice; and third, study. Strong faith leads us directly to Buddhahood. And it is practice and study that deepen and strengthen that faith. For us, study must never be a mere accumulation of knowledge. It must be strictly a practical study to deepen one’s own faith and elevate one’s own state of life.
Moreover, the path of practice and study leads to the Gohonzon and to society. Because of practice and study, we face the Gohonzon, recite the sutra, and chant daimoku. With the wisdom and life force gained thereby, we carry out our practice and study in the midst of society. Herein lies what we call the bodhisattva way. That is the action of leading other people toward lasting happiness while striving to establish enduring peace for humanity. That practice begins with the inner reformation of the individual, and through that practice, the substance of our lives is deepened and enriched. The ultimate of those changes is the attainment of Buddhahood in this lifetime, or in modern terms, human revolution or self-actualization.
When the Daishonin talks about the Lotus Sutra, it is no longer a mere sacred scripture of the past. How overjoyed those who heard his teachings must have been on learning that the Lotus Sutra is alive in the realities of life, and that it teaches one’s own precious dignity. Our attitude when we read the Gosho should be the same.
The Gosho was written in thirteenth-century Japan. No matter what idea one expresses, one can never avoid what the sociologist Karl Mannheim described as the “existential determination of knowledge.” That is, it is perfectly natural that ideas be bound by various conditions of the society and age that are quite unrelated to the ideas themselves.
Thus, the Daishonin’s writings also reflect the cultural and social conditions of his time. Nevertheless, universal principles both timeless and unchanging are beautifully expressed therein. Our responsibility, I believe, is to read and extract those principles, and bring them to life in the present.
To give just one example, the Daishonin writes, “Even if it seems that, because I was born in the ruler’s domain, I follow him in my actions, I will never follow him in my heart” (p. 579). In modern terms, we might say that this well-known passage from The Selection of the Time expresses the ideals of freedom of spirit, freedom of religion, and freedom of thought.
Because of the pioneering nature of the Daishonin’s ideas, he was rejected by the feudalistic society of his time. At the Daishonin’s asserting that a debate on the teachings—in other words, discussion—is the only fair means of determining the superiority of a religion, the eminent priests of various schools, who were in collusion with government authorities, responded with violence unacceptable in a religious person.
In that sense, the Gosho is also the record of the Daishonin’s confrontation with the leaders of the political and religious worlds of his day. And the motivating power for that unyielding struggle was none other than his strength of spirit. The Daishonin writes: “Everyone in Japan, from the sovereign on down to the common people, without exception has tried to do me harm, but I have survived until this day. You should realize that this is because, although I am alone, I have firm faith” (p. 614).
The Daishonin clearly describes his circumstances during this period in this passage of Letter from Sado: “It is the nature of beasts to threaten the weak and fear the strong. Our contemporary scholars of the various schools are just like them. They despise a wise man without power, but fear evil rulers. They are no more than fawning retainers. Only by defeating a powerful enemy can one prove one’s real strength. When an evil ruler in consort with priests of erroneous teachings tries to destroy the correct teaching and do away with a man of wisdom, those with the heart of a lion king are sure to attain Buddhahood. Like Nichiren, for example. I say this not out of arrogance, but because I am deeply committed to the correct teaching. An arrogant person will always be overcome with fear when meeting a strong enemy” (p. 302).
In the midst of that battle with authority and power, in which he never begrudged even his life, the meticulousness of the Daishonin’s concern for his followers is absolutely astonishing. In response to the offerings he received from them, he wrote letters to each one, noting the items they had sent, and encouraging them in their faith. And to those believers grieving for the husband or child they had lost, he extended the utmost sincerity, giving them the courage and hope to live.
Religion exists to resonate vibrantly within each person. Even if one discusses the happiness of all human beings, if it is spoken of apart from the happiness of a single human being, that is mere theory.
The Daishonin writes: “The heart of the Buddha’s lifetime of teachings is the Lotus Sutra, and the heart of the practice of the Lotus Sutra is found in the ‘Never Disparaging’ chapter. What does Bodhisattva Never Disparaging’s profound respect for people signify? The purpose of the appearance in this world of Shakyamuni Buddha, the lord of teachings, lies in his behavior as a human being” (p. 852).
It is when the fruits of studying the Gosho show in our own behavior that we can say we have truly read it.
Thus I am praying that, with great seeking spirit and deep faith, SGI friends throughout the world will tackle the serious study of the Gosho.
In conclusion, I would like to express my heartfelt appreciation to the staff of the Gosho Translation Committee, who were in charge of the translation and editing of this volume. I also offer my deep gratitude to Dr. Burton Watson, the translator of The Lotus Sutra, who made so many invaluable contributions in translation.

Daisaku Ikeda
Soka Gakkai International

Appendix A
The Writings in This Volume and Their Japanese Titles

Note: The numbers following the Japanese titles refer to the page numbers in the Nichiren Daishonin Gosho zenshū.

1. On Attaining Buddhahood in This Lifetime: Isshō jōbutsu shō (一生成仏抄), 383.
2. On Establishing the Correct Teaching for the Peace of the Land: Risshō ankoku ron (立正安国論), 17.
The Postscript to “On Establishing the Correct Teaching for the Peace of the Land”: Risshō ankoku ron okugaki (立正安国論奥書), 33.
3. A Ship to Cross the Sea of Suffering: Shiiji Shirō dono gosho (椎地四郎殿御書), 1448.
4. The Izu Exile: Funamori Yasaburō moto gosho (船守弥三郎許御書), 1445.
5. The Universal Salty Taste: Dōitsu kammi gosho (同一鹹味御書), 1447.
6. The Four Debts of Gratitude: Shion shō (四恩抄), 935.
7. The Teaching, Capacity, Time, and Country: Kyō ki ji koku shō (教機時国抄), 438.
8. Questions and Answers about Embracing the Lotus Sutra: Ji Myō-hokke mondō shō (持妙法華問答抄), 461.
9. The Recitation of the “Expedient Means” and “Life Span” Chapters: Gessui gosho (月水御書), 1199.
10. Encouragement to a Sick Person: Nanjō Hyōe Shichirō dono gosho (南条兵衛七郎殿御書), 1493.
11. Opening the Eyes of Wooden and Painted Images: Mokue nizō kaigen no koto (木絵二像開眼之事), 468.
12. The Essence of the “Medicine King” Chapter: Yakuō-bon tokui shō (薬王品得意抄), 1499.
13. Conversation between a Sage and an Unenlightened Man: Shōgu mondō shō (聖愚問答抄), 474.
14. The Daimoku of the Lotus Sutra: Hokekyō daimoku shō (法華経題目抄), 940.
15. Reply to Hoshina Gorō Tarō: Hoshina Gorō Tarō dono gohenji (星名五郎太郎殿御返事), 1206.
16. The Rationale for Writing “On Establishing the Correct Teaching for the Peace of the Land”: Ankoku ron gokan yurai (安国論御勘由来), 33.
17. The Tripitaka Master Shan-wu-wei: Zemmui Sanzō shō (善無畏三蔵抄), 881.
18. The Essence of the “Life Span” Chapter: Juryō-bon tokui shō (寿量品得意抄), 1210.
19. Easy Delivery of a Fortune Child: Shijō Kingo nyōbō gosho (四条金吾女房御書), 1109.
20. The Birth of Tsukimaro: Tsukimaro gozen gosho (月満御前御書), 1110.
21. The Origin of the Service for Deceased Ancestors: Shijō Kingo dono gosho (四条金吾殿御書), 1111.
22. Letter from Echi: Toki dono gohenji (土木殿御返事), 950.
23. The Persecution at Tatsunokuchi: Shijō Kingo dono goshōsoku (四条金吾殿御消息), 1113.
24. Lessening One’s Karmic Retribution: Tenjū kyōju hōmon (転重軽受法門), 1000.
25. Banishment to Sado: Sado gokanki shō (佐渡御勘気抄), 891.
26. Letter to Priest Nichirō in Prison: Tsuchirō gosho (土籠御書), 1213.
27. Letter from Teradomari: Teradomari gosho (寺泊御書), 951.
28. Aspiration for the Buddha Land: Toki Nyūdō dono gohenji (富木入道殿御返事), 955.

(et al)

Appendix A
The Writings in This Volume and Their Japanese Titles

Note: The numbers following the Japanese titles refer to the page numbers in the Nichiren Daishonin gosho zenshū.

173. Letter to Renjō: Renjō shō (蓮盛抄), 150.
174. Questions and Answers on the Various Schools: Shoshū mondō shō (諸宗問答抄), 375.
175. Nembutsu and the Hell of Incessant Suffering: Nembutsu muken jigoku shō (念仏無間地獄抄), 97.
176. Sovereign, Teacher, and Parent: Shu shi shin gosho (主師親御書), 385.
177. The Meaning of the Sacred Teachings of the Buddha’s Lifetime: Ichidai shōkyō taii (一代聖教大意), 390.
178. On the Principle of Three Thousand Realms in a Single Moment of Life: Ichinen sanzen riji (一念三千理事), 406.
179. On the Ten Factors: Jūnyoze ji (十如是事), 410.
180. The Doctrine of Three Thousand Realms in a Single Moment of Life: Ichinen sanzen hōmon (一念三千法門), 412.
181. On the Protection of the Nation: Shugo kokka ron (守護国家論), 36.
182. On the Ten Worlds: Jippōkai ji (十法界事), 417.
183. Persons of the Two Vehicles and Bodhisattvas Cannot Attain Buddhahood in the Pre-Lotus Sutra Teachings: Nizen nijō bosatsu fusabutsu ji (爾前二乗菩薩不作仏事), 424.
184. On Dealing with Disaster: Sainan taiji shō (災難対治抄), 78.
185. Explaining the Causation of the Ten Worlds: Jippōkai myōinga shō (十法界明因果抄), 427.
186. On Reciting the Daimoku of the Lotus Sutra: Shōhokke daimoku shō (唱法華題目抄), 1.
187. Diagram of the Five Periods of the Buddha’s Lifetime Teachings: Ichidai goji zu (一代五時図), 612.
188. What It Means to Slander the Law: Kenhōbō shō (顕謗法抄), 443.
189. On the Relative Superiority of the Lotus Sutra and the True Word Teachings: Hokke shingon shōretsu ji (法華真言勝劣事), 120.
190. Why Present-Day Nembutsu Practitioners Are Destined for the Hell of Incessant Suffering: Tōsei nembutsusha muken jigoku ji (当世念仏者無間地獄事), 104.
191. The Two Meanings Implied in the Nembutsu Leading to the Hell of Incessant Suffering: Rokurō Tsunenaga goshōsoku (六郎恒長御消息), 1368.
192. The Portable Shrine Incidents: Mikoshi furi gosho (御輿振御書), 1264.
193. On the Attainment of Buddhahood by Women: Nyonin jōbutsu shō (女人成仏抄), 470.
194. Letter to the Lay Priest Yadoya: Yadoya Nyūdō e no gojō (宿屋入道への御状), 169.
195. Letter to Hōjō Tokimune: Hōjō Tokimune e no gojō (北条時宗への御状), 169.
196. Letter to Yadoya Saemon Mitsunori: Yadoya Saemon Mitsunori e no gojō (宿屋左衛門光則への御状), 170.
197. Letter to Hei no Saemon-no-jō Yoritsuna: Hei no Saemon-no-jō Yoritsuna e no gojō (平左衛門尉頼綱への御状), 171.
198. Letter to Hōjō Yagenta: Hōjō Yagenta e no gojō (北条弥源太への御状), 172.
199. Letter to Dōryū of Kenchō-ji: Kenchō-ji Dōryū e no gojō (建長寺道隆への御状), 173.
200. Letter to Ryōkan of Gokuraku-ji: Gokuraku-ji Ryōkan e no gojō (極楽寺良観への御状), 174.

(et al)


From early times the Lotus Sutra has been known as “the king of the sutras.” This is above all because it is “a scripture of great hope” that brings light to the hearts of all people.
The Lotus Sutra clearly and definitively reveals the buddha nature that is an integral part of the lives of all people. And it makes clear that the Buddha desires and acts so that all people, by opening up this buddha nature inherent within themselves, may attain the state of buddhahood for themselves. The sutra further stresses that the continued observance of such action is the true mission of the bodhisattva, and never ceases to praise the observance of this practice.
The buddha nature, which is inherent in all living beings, is a universal and fundamental source or fountain of hope. When it is fully brought to light, it allows all human beings to realize their highest level of personal development and to attain unparalleled happiness and good fortune. And the Lotus Sutra is the text that most forcefully asserts this truth.
The Lotus Sutra, which possesses the power to fulfill the hopes latent in the lives of human beings, spread from India to Central Asia, and from there to the countries of eastern Asia. In India and Central Asia various manuscripts of the sutra in Sanskrit and other languages of that area into which it was translated have been found. In the region of eastern Asia, it was translated into Chinese by Kumarajiva (344–413), and that is the version in which it has been read, recited, and best known by many people. In that form, we may say, it constituted one of the most important spiritual elements underlying the culture of China in the Six Dynasties, Sui, and Tang periods, and of Japan in the Heian period.
In particular, in China in the sixth century the Great Teacher Tiantai (538–597), on the basis of the Lotus Sutra, developed his system of interpretation known as “three thousand realms in a single moment of life,” which expounds the philosophy of hope embodied in the Lotus Sutra in a subtle and logically convincing manner. But although there had been, in the history of the transmission of the Lotus Sutra, efforts to transcend the barrier of cultural differences and bring out the universally valid nature of the sutra’s message, it would appear that the true worth of the Lotus Sutra had not, in this period before the appearance of Nichiren Daishonin (1222–1282), as yet been fully revealed.
Nichiren Daishonin in his writings states: “The heart of the Buddha’s lifetime of teachings is the Lotus Sutra, and the heart of the practice of the Lotus Sutra is found in the ‘Never Disparaging’ chapter. What does Bodhisattva Never Disparaging’s profound respect for people signify? The purpose of the appearance in this world of Shakyamuni Buddha, the lord of teachings, lies in his behavior as a human being” (The Writings of Nichiren Daishonin, vol. 1, pp. 851–52).
By this the Daishonin means that the heart of the Lotus Sutra, the highest among all of Shakyamuni’s teachings, resides in the practice carried out by Bodhisattva Never Disparaging of respecting and paying reverence to all people. The life of each and every person is endowed with the buddha nature, the seed or potential for attaining buddhahood. So long as a person pursues the correct path, this seed will invariably sprout, blossom, and bear fruit. It was on the basis of this firm conviction that Bodhisattva Never Disparaging paid obeisance to every single person that he encountered.
To encourage and bring to fulfillment this practice of paying respect to others, we may say, constitutes the Buddha’s basic aim, the true message of the Lotus Sutra, and the true propagation of the Lotus Sutra. In order to achieve the ideals and spirit of the Lotus Sutra, Nichiren Daishonin made this most important practice the very core of his being. Moreover, he revealed Nam-myoho-renge-kyo of the Three Great Secret Laws1 as the manifestation of his own life embodying the buddha nature, and for the sake of all people of the future, opened up the path that would lead to inner transformation, or human revolution, and the creation of a peaceful and ideal society.
In the seventy-nine years since its founding in 1930, the Soka Gakkai, obeying the final instructions of Nichiren Daishonin, has wholeheartedly carried out this most important practice of the Lotus Sutra. As individuals among the populace have succeeded in attaining their own personal victory and realized full satisfaction in life, a rich human culture has blossomed into being, and a path has been opened for the establishment of world peace. And this path is now being spread throughout the entire globe.
For humankind as a whole, the twenty-first century represents the crucial, the now-or-never moment for the establishment of peace. Therefore I firmly believe that now is the time to work more tirelessly than ever to propagate and establish this philosophy of hope set forth in the Lotus Sutra, a scripture that delves into the very fundamentals of human life, and that this opportunity must not be missed. For that reason it is with profound joy that, at the start of this, the twenty-first century, I greet the publication of this Soka Gakkai edition of The Lotus Sutra and Its Opening and Closing Sutras as it makes its way out into the world.
I would like in conclusion to express my thanks to Dr. Burton Watson for his painstaking English translation of the three sutras.

Daisaku Ikeda
President of Soka Gakkai International
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1. See Glossary.


I view with the greatest pleasure the publication of this English translation of the Ongi kuden, or The Record of the Orally Transmitted Teachings, by Dr. Burton Watson, a translator of world renown. For it will introduce to the world at large the essence of East Asian Buddhism.
Dr. Watson is widely known for his deep understanding of Chinese literature and his translations of Ssu-ma Ch’ien’s Records of the Historian and of Chinese poetry. We first met in 1973. I had for some time thought of him as the most suitable person to undertake a translation of the Lotus Sutra, and I expressed the hope that he would one day gratify us with a translation done from Kumārajīva’s Chinese version of the text. I was of course aware that there were already a number of English translations of the sutra. My hope, however, was that he would produce a translation marked by stylistic beauty, one that would do justice to the literary qualities of the text and at the same time be easily understood by readers not already familiar with Buddhism. Dr. Watson, having agreed to my proposal, fulfilled his promise twenty years later with the publication of his translation of the Lotus Sutra. It has proved a major event in the history of world Buddhism, a powerful beacon to light the future of humankind.
In 1992, the year before Dr. Watson’s translation of the Lotus Sutra appeared, I met with him again. We talked about the Ongi kuden, which embodies Nichiren’s comments on the Lotus Sutra. Dr. Watson, who by this time had completed his translation of the sutra itself, expressed a deep interest in the manner in which Nichiren interpreted it. Aware of the many problems involved, he agreed nevertheless to undertake an English translation of the Ongi kuden as well. Now, a fitting adornment to his long career as a translator, his translation of that text is being published. I am confident that it will open up to the world the profound philosophical teachings of Buddhism and act as a joyous revelation to all humankind.
Numerous persons throughout the world who seek a deeper understanding of Buddhism have heard of the Ongi kuden, but only a few have had a glimpse of its contents. Many have expressed a strong desire to learn more about the text and have long wished for an English translation.
On the occasion of the publication of this translation, I would like here to say a brief word about my own understanding of the Ongi kuden.
As I recall, it was August of 1962 when I began a series of lectures on the Ongi kuden designed for college-level students who were members of the Soka Gakkai. I wanted to train future leaders of the movement and to make the profound philosophy of Nichiren accessible in contemporary terms. It was a time of nuclear armament, an age engulfed in hatred and mistrust, and I felt there was a deep need to replace these with a humanism based on mutual trust and harmony.
Generally speaking, Buddhism is viewed as an exploration of the inner world of the individual, focusing mainly upon meditation and the observance of religious precepts or rules. And in fact it has largely ignored the question of how these inner concerns of the individual can be applied to the outer world of society as a whole. Therefore few people perceive Buddhism as a philosophy for the attainment of world peace.
Nichiren, however, as he demonstrated in his famous work On Establishing the Correct Teaching for the Peace of the Land, posited a fundamental truth or principle that a revolution beginning within the inner being of the individual can then bring about a similar revolution in the world at large.
Basing himself upon the Lotus Sutra, Nichiren did not look to some external being such as a Buddha or the gods as the source of this revolution in the individual and in society. Instead he perceived a Law or truth that permeates both the inner being of the individual and the life force of the universe as a whole, and sought to open up and disseminate an understanding of that truth. But this concept far transcended the ordinary thinking of the age in which he lived, and as a result, as the Lotus Sutra itself had predicted, he could not fail but encounter numerous grave difficulties. And indeed, the very fact that he endured such difficulties in the course of propagating the sutra was proof of the correctness of its teachings, and at the same time evidence that he was, as it were, “reading the Lotus Sutra” with his whole being, that he was a true “votary of the Lotus Sutra.”
In later years, when Nichiren retired to Mount Minobu, he delivered a series of lectures on the Lotus Sutra for the instruction of his disciples. He revealed the hidden meanings of the sutra passages that were so familiar to him, the meanings that earlier authorities on the sutra such as the Great Teacher T’ien-t’ai and the Great Teacher Miao-lo had not fully brought to light. Nichiren, utilizing the work of these earlier commentators, in his own lectures on the sutra proceeded to make clear these hidden meanings.
His lectures were recorded and compiled by Nikkō, one of his closest disciples. Nichiren gave his approval to the work, whose completion is recorded as the first day of the first month of the first year of the Kōan era, which corresponds to the year 1278. It later came to be known as the Ongi kuden, or The Record of the Orally Transmitted Teachings.
The charge is often made that the Lotus Sutra, though abounding in highly vivid similes and parables, lacks philosophical content. If we look only at its surface meaning, we may perhaps agree with such an opinion. But Buddhism customarily applies three approaches in interpreting its writings, examining them first from the standpoint of the words of the text, then from that of the ideas or meaning implied by the words, and finally, from that of the underlying purport or purpose of the work.
Chinese authorities on the Lotus Sutra such as T’ien-t’ai and Miao-lo, by pondering the words of the sutra, had derived from them certain subtle ideas or doctrines, which they described in terms such as “the mutual possession of the Ten Worlds,” “three thousand realms in a single moment of life,” “the attainment of Buddhahood in the remote past,” “opening the near and revealing the distant,” or “the replacement of the three vehicles with the one vehicle.” But their commentaries had as yet not brought to light the underlying purpose or import of the Lotus Sutra.
Nichiren in his lectures on the sutra revealed that the purport or heart of the work is Nam-myoho-renge-kyo, and from that standpoint he proceeded to give his explication of the sutra as a whole. This may be termed an interpretation based on his observation of the mind, or the inner truth, implicit in the text, and it constitutes a philosophy of profound depth. Nichiren in effect infused new life into the Lotus Sutra.
The Record of the Orally Transmitted Teachings begins with an explication of the term Nam-myoho-renge-kyo. It then proceeds to cite key passages in each of the twenty-eight chapters of the Lotus Sutra, in some cases first introducing quotations from the commentaries of T’ien-t’ai or Miao-lo on these passages, in other cases proceeding directly to Nichiren’s interpretation, which, as mentioned earlier, is based upon his “observation of the mind.” The work concludes with commentary on key passages from two short sutras, the Immeasurable Meanings Sutra and the Universal Worthy Sutra, that have traditionally been regarded as prologue and epilogue, respectively, to the Lotus Sutra. In all, Orally Transmitted Teachings contains commentary on a total of 231 passages. Furthermore, there are two additional sections.
What is the basic philosophical outlook of Orally Transmitted Teachings? Various interpretations are possible, but my view is that ultimately it resides in the concept of the dignity of the human being and the dignity of life. In specific terms, it is the belief that ordinary people are capable of attaining Buddhahood, that ordinary people are in fact Buddhas.
In most religions, human beings are relegated to a level quite inferior to that of the sacred being or beings of the faith. But in a religion like Buddhism, whose basic mission is to elevate men and women to the highest plane of spiritual attainment, human beings are referred to rather as “children of the gods” or “children of the Buddha,” terminology that reflects the religion’s very reason for existing.
This fact is most clearly indicated in the following passage from Orally Transmitted Teachings. In the “Life Span” chapter of the Lotus Sutra, Shakyamuni Buddha reveals that he attained Buddhahood in the far distant past. “It has been immeasurable, boundless hundreds, thousands, ten thousands, millions of nayutas of kalpas,” he explains, “since I in fact attained Buddhahood” (Lotus Sutra, p. 225).
Ordinarily, one would of course take the “I” in this utterance to refer to Shakyamuni himself. But Nichiren declares that the “I” refers to “the living beings of the Dharma-realm,” to “each and every one in the Ten Worlds.” He is saying that all beings in the Ten Worlds of existence have from the beginning been Buddhas. One might suppose that this is a statement of mere abstract principle. But Nichiren goes on to say, “Now Nichiren and his followers, those who chant Nam-myoho-renge-kyo, are the original lords of teachings of the ‘Life Span’ chapter” (p. 126). That is, anyone who chants the daimoku, regardless of who the person may be, can perceive that he or she has “from the beginning been a Buddha.” In this way he demonstrates the concrete application of his earlier statement.
Thus, in a simple and straightforward pronouncement, he states the principle that ordinary people are identical with the Buddha. This view of human beings is one of the most outstanding characteristics of Orally Transmitted Teachings.
But then there is the problem of human suffering. It would not be too much to say that all human life is in a sense a battle, a trial of endurance. As Tolstoy has written, “All happy families are alike but an unhappy family is unhappy after its own fashion.” In life we are buffeted by a veritable storm of troubles: the death of kin, pronouncements of incurable illness, bankruptcy, job loss, dissension in the family. This is the true nature of life, and for that reason, people turn to the teachings of the Lotus Sutra in hope of finding some safety in the midst of such realities, for the “peace and security in their present existence” that the Lotus Sutra promises (Lotus Sutra, p. 99). But if such ills condemn human beings to unhappiness, then we would have to conclude that the happy human being exists only in fantasy.
Nichiren himself lived a life marked by repeated troubles and hardship. Twice condemned to exile, faced with execution, attacked by warriors and ruffians, subjected to abuse and slander, again and again his very existence was in danger. His was a life far removed from the “peace and security” described in the Lotus Sutra. And for that very reason, many people doubted that Nichiren was in fact the kind of “votary of the Lotus Sutra” who faithfully carries out the sutra’s injunctions.
In his lectures on the Lotus Sutra, Nichiren, viewing the course of his own life and pondering the harsh realities of human existence, declared, “You should understand that, when one practices the Lotus Sutra under such circumstances, difficulties will arise, and these are to be looked on as ‘peaceful’ practices” (p. 115). Such a statement would at first glance seem to contradict the Lotus Sutra itself. But rather than being a conclusion that contradicts the Lotus Sutra, it is one that brings to light the true meaning of the sutra, a meaning that lies deeper than the mere surface words of the text.
From his words we learn that happiness means not the absence of troubles but rather the refusal to be defeated by them, which is the true definition of happiness.
Nichiren goes on to state, “The Nirvana Sutra says, ‘The varied sufferings that all living beings undergo—all these are the Thus Come One’s own sufferings.’ And Nichiren declares that the varied sufferings that all living beings undergo—all these are Nichiren’s own sufferings” (p. 138). He announces that he will carry out an act of great compassion, sharing the sufferings of all beings and rescuing them from these sufferings. Thinking not of himself alone, he expresses a fervent desire to bring happiness to all human beings, showing through his own being the true way for a Buddhist believer to proceed.
I would like also to call attention to Nichiren’s comments on “The Bodhisattva Never Disparaging” chapter of the Lotus Sutra. The example of patience and perseverance that this bodhisattva presents, the power of a Law that seeks to save both believers and maligners alike, his practice of paying honor to the Buddha nature present in all beings as he “simply went about bowing to people” (Lotus Sutra, p. 267)—all this is a concrete demonstration of the belief that all people are capable of attaining Buddhahood. And Nichiren adopts this same practice as his own, developing it into a compassionate struggle to save all humankind through kōsen-rufu, or the wide propagation of the teachings.
Nichiren believed that the heart of Shakyamuni Buddha’s lifetime teachings lay in the Lotus Sutra, and that the heart of the Lotus Sutra’s practice lay in the “Never Disparaging” chapter. In one of his letters, he writes, “What does Bodhisattva Never Disparaging’s profound respect for people signify? The purpose of the appearance in this world of Shakyamuni Buddha, the lord of teachings, lies in his behavior as a human being.”1 This letter, which resounds with praise for the humanism of the Buddhist doctrine, stresses that the truth of Buddhism is to be found not in the words of the sutra alone, but in the Buddha’s aims as they are revealed in his actions as a human being.
Bodhisattva Never Disparaging bowed to persons of all kinds in order to awaken them to the reality that all possess the Buddha nature within themselves. In doing so, he gave expression to boundless courage and a faith that could not be shaken.
Nichiren in his comments on the “Never Disparaging” chapter lists fourteen different ways in which one could look at the act of obeisance performed by the bodhisattva as he “went about bowing to people.” In one of these he says, “It is like the situation when one faces a mirror and makes a bow of obeisance: the image in the mirror likewise makes a bow of obeisance to oneself” (p. 165). Here he is pointing to a highly important moral principle that appears to be lacking in modern society, namely, a spirit of mutual trust and mutual esteem, one that understands that when you show respect for others, they will show respect for you.
The principal cause for the sense of alienation that besets human beings in our present-day society is egotism. This is the conclusion reached in the discussions I held some years ago with the historian, Dr. Arnold Toynbee. And how is one to overcome this attachment to egotism? From a Buddhist point of view, it is to be accomplished by ridding human beings of their self-centeredness, of what Buddhism terms the “fundamental darkness” that enshrouds their lives. This is ignorance, a lack of awareness of the true dignity of their existence, of the fact that their own lives are embodiments of the Wonderful Law and that they themselves have from the beginning been Buddhas. And what can wipe out this ignorance is a firm faith, a faith that never doubts the Buddha nature within all men and women, never doubts the dignity of their inner beings. The engendering of such faith is now humankind’s greatest need, is it not?
An organization of people who are spreading Nichiren’s philosophy of peace and life, and who share its doctrines and ideals, exists at present in 190 different countries and regions of the world. The solidarity of men and women who are wakened to the true dignity of life will continue to expand and make it possible that war and terrorism be wiped out, and that poverty, destruction of the environment, and other global problems that now threaten humankind be solved. I firmly believe that that day will come, and my one great desire is that it may come as quickly as possible.
In closing, I would like to express my own heartfelt wish that readers will find in this book a fountain of inexhaustible wisdom and that it will enable them to live lives filled with boundless courage and hope.

Daisaku Ikeda
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1. The Writings of Nichiren Daishonin, vol. 1, published in 1999 by the Soka Gakkai, Tokyo, p. 852.


Fifty years ago, in 1952, the Soka Gakkai published the Nichiren Daishonin gosho zenshū (The Complete Works of Nichiren Daishonin). The publication project was initiated and supervised by Jōsei Toda, the second president of the Soka Gakkai. On the fiftieth anniversary of that important event, it is my pleasure to witness the publication of a new English dictionary of Buddhist terms, The Soka Gakkai Dictionary of Buddhism.
Since the publication of the Soka Gakkai edition of Nichiren’s writings, their translation into various languages has been progressing steadily. In the fall of 1999, the Soka Gakkai published The Writings of Nichiren Daishonin, which contains English translations of fully half the writings in the Japanese edition, and those translations have been enthusiastically welcomed by persons interested in Nichiren Buddhism.
The members of the Soka Gakkai practice Nichiren Buddhism, which is based on the Lotus Sutra, a text embodying the essence of Mahayana Buddhism. Nichiren Buddhism has inherited the idea expressed in the sutra that all people are capable of achieving Buddhahood, and the great vow of the Buddha to enable all people to do so. The aim of Nichiren Buddhism is to realize that great vow in our present age, the Latter Day of the Law.
This new dictionary focuses largely on Nichiren Buddhism. But it is my conviction that by studying Nichiren Buddhism, one can familiarize oneself with the core of Mahayana Buddhist thought, which expresses the central teaching of the Buddha aimed at enabling everyone to attain enlightenment.
The Buddhist idea that everyone possesses the Buddha nature, or the potential for enlightenment, expresses a spirit of profound respect for human beings and leads naturally to a philosophy that deeply treasures life. This in turn can provide a spiritual and philosophical basis for dealing with such modern global issues as the protection of human rights, the preservation of the environment, and the attainment of world peace. In this sense, I believe it is extremely important to understand such Buddhist concepts and consider them in terms of their modern significance.
Mahayana Buddhism originated in India, and in the long process of its transmission to new lands with different cultures, it has evolved into a world religion. We are able to discern the beginnings of Mahayana within the Buddhism of India, but it began to flower and bear fruit in earnest as it encountered and spread among different cultures.
Within this universal religion called Mahayana Buddhism there are some ideas that appear to be contrasting or contradictory. The Lotus Sutra, however, sets forth principles that resolve and integrate those apparent contradictions. In addition, it contains a living system of thought and a spiritual tradition that clearly transmit the essence of Buddhism.
For example, regarding the method or way to achieve enlightenment, Buddhist tradition speaks of two contrasting approaches: the power of self and the power of another. The school of Buddhism known as Pure Land attributes salvation to the power of another, that is, to the saving grace of Amida Buddha, while Zen Buddhism advocates salvation through the power of self, or the discipline of seated meditation.
Each of those views offers a partial perspective and, taken by itself, may be considered biased or one-sided. Through the unifying principle expressed in the Lotus Sutra, however, those contrasting views are integrated and resolved, giving rise to the concept of the fusion of self and other. In short, salvation or enlightenment in Buddhism is best achieved by bringing forth the powers of the Buddha and the Law (the power of another) through the power of one’s own faith and practice (the power of self).
In another example, from a psychological perspective, earthly desires, which Buddhism regards as the cause of suffering, stand in stark contrast to bodhi, or the enlightenment of the Buddha. That is why early Buddhism taught that enlightenment can only be gained by extinguishing earthly desires.
Mahayana Buddhism, however, ultimately views enlightenment and desire as inseparable, in a relationship described as “two but not two.” It treats them as mutually inclusive aspects of the same reality. Though one may speak of desires and illusions, they originate from the essential nature of life itself, or the Dharma nature, and in that sense are no different from enlightenment.
The Great Teacher T’ien-t’ai, in his work Great Concentration and Insight, states: “The foolish illusions of ignorance originate in the essential nature of phenomena. Because of the influence of delusions, the essential nature of phenomena changes into ignorance.” This expresses the principle of non-duality described in the phrase “earthly desires are none other than enlightenment.” The meaning of this principle is that, though one does not extinguish one’s desires and illusions, by developing the wisdom of enlightenment, one is no longer tormented by them; that is, desires and illusions cease to function as negative influences in one’s life.
The resolution of contending viewpoints in the above examples also suggests that, when we view things from the perspective of Buddhist wisdom, it is possible to transform the division and contention of today’s world into harmony and cooperation.
Naturally, human beings themselves are essential to this process. This is because the various contradictions we see in society and the world ultimately boil down to contradictions within the human being. Buddhism aims to shed light on and thoroughly examine the complex inner realm of the human being and thereby provide a broad and comprehensive overview of life itself.
When we assess things from this holistic perspective, it becomes evident that even life and death are actually “not two”; that is, they are one in their essential nature.
How do we keep ourselves at peace with and transcend the problem of death, our unavoidable destiny as human beings? In a speech I delivered in 1993 at Harvard University, I spoke of the Mahayana Buddhist view of life and death, and its aim “to enable us to know a deep and abiding joy in death as well as life.”
Once we are born into the world, none of us can escape death. To address and resolve the problems and suffering associated with life and death, living and dying, is perhaps the most important problem facing humanity in the twenty-first century.
Buddhism elucidates the essential equality present on the level of life itself. It enables people to make the most of their unique natures and qualities, just as “cherry, plum, peach, and apricot” blossoms, to cite a familiar Buddhist metaphor, each display unique color and fragrance. The aim of Buddhism is to enable people to bring forth and display the innate and enduring power of life itself, to remain unbent and unbowed by any hardship or opposition, and to fully enjoy a condition of absolute happiness—enduring happiness that emerges from within and is not dependent on externals. It is a philosophy of life reformation by which one can completely transform tragedy, even death, into profound joy based on an eternal view of life.
Buddhism places strong emphasis on the human heart and mind. We can summarize its message as follows: If people’s hearts and minds change, everything changes. It is the perspective of Buddhism that both conflict and peace arise from the human mind. Mind, however, is not limited to mere process of thought.
An early Buddhist text known as the Dhammapada reads: “Hard it is to train the mind, which goes where it likes and does what it wants. But a trained mind brings health and happiness.” And the same text states: “For hatred can never put an end to hatred; love alone can. This is an unalterable law” (Dhammapada, 3.35 and 1.5, trans. by Eknath Easwaran, Penguin Books, 1987).
The famous opening line of the Preamble to the UNESCO Constitution reads, “Since wars begin in the minds of men, it is in the minds of men that the defenses of peace must be constructed.” In other words, only when human beings achieve real peace of mind can world peace be possible.
The fundamental goal of Buddhism is to enable people to build a “fortress of peace and happiness” within their hearts and minds. It is from here that the real path to world peace begins.
Buddhism enables everyone to achieve inner peace, which is inseparable from world peace, through a transformation of life, that most fundamental of changes that occurs through Buddhist practice. Global peace will, therefore, be realized if this principle and its practical application are shared among people.
A Buddhist writing states, “The Law does not spread by itself. Because the people spread it, both the people and the Law are respectworthy” (Gosho zenshū, p. 856).
If the Buddha, having awakened to the Dharma, or Law of life, had not endeavored to teach it to others, his enlightenment would have been incomplete. Moreover, even though the Buddha himself expounded this Law, without others to spread it, it would not have benefited the people.
We of the Soka Gakkai earnestly hope our publication of English works, such as the translation of Nichiren’s writings and this dictionary, may serve to make the wisdom of Buddhism accessible to more people, enabling them to find a way to true happiness and thereby contributing to the realization of a peaceful world. If, by encountering this dictionary, many people are able to deepen their understanding of and appreciation for Buddhist philosophy, I will be deeply gratified.
Finally, I want to extend my heartfelt appreciation to those who have assisted with the preparation and editing of this dictionary.

Daisaku Ikeda
President, Soka Gakkai International


chapter 5
Synchrogalactic yoga: the practiceS
Synchrogalactic Yoga is a scientific process of self-
synchronization that activates our etheric body according
to the supermental codes of cosmic consciousness.
Through the practices of Synchrogalactic Yoga, we open
our inner awareness to different forms of yoga combined
with the synchronic order and how to integrate the yogic
way of being into everyday life. All yoga is for the purpose
of self-realization.
The synchronic codes of time create the context and
matrix of meaning to understand our inner explorations
and experiences. Through application and meditation
of these codes, the body and mind become synchronized
with the universal order as coordinated by the 13:20 timing
frequency. This system facilitates self-synchronization,
where the human mind and soul experience unification at a
noospheric, planetary level. This will radically alter our self-
perception and perception of the universe.
Through the process of self-synchronization, we begin to experience many other selves who are also
synchronizing to this state. It is this union of synchronized selves within the planetary circuit board
that creates the planetary field of consciousness.
Herein are presented the basic practices of Synchrogalactic Yoga as four levels: 1) Meditating the
Chakras; 2) Activating the Radial Plasmas; 3) Engaging the Mental Spheres; and 4) Opening the
Heptad Gates.
These practices are synchronized with the 13 Moon, 28-day calendar
cycle, creating four seven day cycles per moon (28 days). The seven-day
cycle is coded by the seven radial plasmas: Dali, Seli, Gamma, Kali,
Alpha, Limi and Silio.
Chapter 5 • Synchrogalactic Yoga II: the Practices
Day One: DALI
Level 1: Meditating the Sahasrara (Crown) Chakra
Sit in a comfortable meditative posture. Keep your spine erect and body relaxed. With the body
completely still, practice a few moments of natural mind meditation. Once the mind is sufficiently
clear, direct your attention to your crown or Sahasrara chakra. Make it as clear and pristine as
possible, glistening and sparkling with vibrant energy. When it is pure and translucent, floating
just above the top of your head, allow it to dissolve and transform itself into a thousand-petalled
violet lotus.
Concentrate on this area inside of your crown chakra. This is the doorway to cosmic consciousness.
This center contains the dormant capacity for total enlightenment. Yogic scriptures say that the
Sahasrara chakra is the seat of the self-luminous soul or chitta, the essence of mind.
This chakra is governed by the feminine principle or Shakti Goddess Maha Shakti (Union). When this
center is finally awakened the activities of the mind cease and merge into the light of illumination.
This is the source of cosmic enlightenment.
Feel the textures of light/heat, warmth and nurturance balancing your pineal gland and cerebral
cortex, bringing all of your chakras into harmony. Your entire glandular system is pacified and bathed
in the warmth of this divine light. In this chakra lies our capacity to tune into and even take on
different qualities or stages of being. This is the place used by mediums to channel information.
By awakening our crown chakra we become clear light oracles of planetary divination; to divine is
to know directly by mind.
Sahasrara affirmation: May the pure light universe infuse our soul’s journey, that the planetary noosphere
may become the crown of pure radiance!
Book of the Transcendence • Cosmic History Chronicles • Volume VI
Level 2: Activating Radial Plasma: Dali
Breathe deeply through your nostrils and allow your awareness to flow up your nose and into your
crown chakra. Bring your awareness to the inner Dali plasma at the center of the chakra. Visualize
the yellow symbol radiating healing charges of heat.
Repeat the following while focusing on your crown chakra: “My father is intrinsic awareness, I feel
the heat.” Feel this heat power ignite at your crown chakra, blazing as your innate self-existing
awareness free from conceptualization.
Cover your left nostril with your left thumb and breathe slowly and deeply three times in and out
through your right nostril. Flash onto the Dali plasma and feel the heat of intrinsic awareness
emanating out of your crown chakra. Now cover your right nostril with your right thumb and repeat,
focusing all of your attention to your crown chakra, Dali plasma. Feel this heat move from your crown
chakra down your spinal column and into your limbs, permeating your entire being. Your crown
chakra is flooded with radiant warmth that connects you to the realm of cosmic consciousness. Give
yourself to the process as if nothing else mattered.
Dali is the first state of the three-part primary sensory quantum. A sensory quantum is
the first stage building block of sensory experience.
Level 3: Engaging the First Mental Sphere (Preconscious)
Profound samadhi activates first mental sphere.
Visualize the first mental sphere (preconscious) in the brain, located in and covering the right rear
lobe and cerebellum. This sphere is the resonant chamber of the physical body and governs the right
rear lobe of the brain.
By means of the preconscious, the evolutive activity of the third- and fourth-dimensional beings are
programmed. This sphere corresponds to the first time dimension: Cosmic creation. It is activated
Chapter 5 • Synchrogalactic Yoga II: the Practices
by profound samadhi which penetrates to the deepest layers of the preconscious. This is the sphere
where the primal codes of cosmic creation are situated.
Cosmic creation refers to mastery of the cosmic forces. This comes about through the self-creation of
the energy of space. Here, we are no longer the victim of conditioned reality, thoughts and patterns.
We have freed ourselves from the claims of the false self. Here we are creating ourselves and reality
anew by embodying the five virtues: Remembrance, discipline, exertion, patience and compassion.
To experience and activate this mental sphere exert in natural mind meditation expanding the
duration of the GAP—the space between thoughts.
Natural Mind Meditation
Sit still, with spine erect. Keep eyes slightly open looking toward the floor. Feel your intrinsic dignity in this
posture. In this position, watch your breath. Breathe normally. As you become aware of your thoughts just label
them “thinking”, and as you exhale, dissolve the thoughts. It matters not the nature or content of the thoughts,
just dissolve them. At that very moment, just as the thought dissolves, lies the GAP between thoughts. It is this
GAP that you want to become familiar with and cultivate. It is the seed of natural mind and the key to your true,
authentic self. Practice this each day and note the subtle shifts in your perceptions and attitudes.
Level 4: Opening the First Heptad Gate (108)
We begin this practice by introducing the seven solar mantras that open the seven
solar gates (see previous chapter). For this chakra, the mantra is OM.
First visualize the violet thousand-petaled lotus Sahasrara chakra with the yellow Dali plasma
superimposed over it at your crown. Hold this visualization and feel the two intermingle as you chant
the sacred letter OM as long as your breath can sustain it (Patanjali says that OM is the word that
manifests God). OM is the universal symbol for primordial sound vibration.
Locate Heptad Gate 108 and the Alpha-Alpha symbol on the 441 holomind perceiver. Its matrix
location is V11:H2, second circuit, 7th time dimension: vertical time cosmic command descending.
Now locate it in your body at the base of your skull (see graphic at the end of this chapter).
Visualize the Alpha-Alpha hyperplasma above the yellow Dali in your crown chakra. Take the
Alpha-Alpha into the first mental sphere in the first time dimension (cosmic creation) where it
Book of the Transcendence • Cosmic History Chronicles • Volume VI
activates the preconscious mind as profound samadhi. Here is the intergalactic channel (BMU
341) through which the Alpha-Alpha hyperplasma is secreted into the brain.
From the first mental sphere, mentally direct the Alpha-Alpha hyperplasma to the crown chakra
and impress it above the Dali seal. Hold this with four alternate nostril breaths (four times in and out
through each nostril), followed by one deep breath through both nostrils.
Descend down the central column (spine), secreting this red electric Alpha-Alpha hyperplasma
into all 144,000 etheric fibers of the astral body. Practice the breath of fire, rapid shallow breathing
through the nose, transmuting any blockages or obscurations into streams of crystal clear profound
samadhi spreading throughout your entire nervous system.
Spectral, electric red Alpha-Alpha vibrates subtle activating force into all etheric fibers. Ascend
back up central channel and leave Dali at the crown chakra. Return your consciousness to the first
mental sphere, then close and seal the Heptad Gate at the base of your skull. Relax and breathe
slowly and deeply at least 13 times.
Harmonic UR rune 84: Galactic Life Whole Becomes Medium of Transmission.
For additional practice: Locate Heptad Gate 108 on the Hunab Ku 21. Note that it corresponds to
the Primal Force, Ancient of Days, Galactatron, Queen of the Throne; G/K Neptune, Bode Number
300. Study the connections (see graphic at the end of this chapter).


Sat Jan 10, 2015
Guided by Birth
Last Quarter

13-Moon Natural Time Calendar
Channel – Inspire – Attunement
The Nazarenes of Mount Carmel
Nazareans & Ossaeans
An examination of two distinctive monastic sects
There were anciently two branches of Essenes – the Nazareans and the Ossaeans. Each of these two Essene branches had a deeper monastic level. The monastic level of the northern Nazarean was known as the B’nai-Amen or “Children of Amen.” The Nazarean B’nai-Amen were, and are, a coed Monastic Order.

The ancient historian Josephus tells us that there were 3 sects of Judaism at the time of Christ:

“For there are three philosophical sects among the Jews. The followers of the first of whom are the Pharisees; of the second the Sadducees, and the third sect, who pretends to a severer discipline, are called Essenes.” (Wars of the Jews by Josephus)
Josephus further elaborates on this third Essene Philosophy by saying that it is divided into two separate Orders:

“Moreover, there is another Order of Essenes (Nazarean?) who agree with the rest as to their way of living and customs and laws but differ from them in the point of marriage.” (Wars of the Jews by Josephus)
The ancient Christian historian Epiphanius, in his Panarion, speaks in more detail of the Jewish sects, saying that there are seven in all:

Sadducees, Scribes, Pharisees, Hemerobaptists, Ossaeans, Nazarean and Herodians.” (Panarion 1:19)
Epiphanius links the Hemerobaptists with the Scribes and Pharisees and the Ossaeans (Essenes) with the Nazarean. From this information we may deduce that the two Essene branches, spoken of by Josephus, were the Ossaeans and Nazarean. The Ossaeans encouraging celibacy and the Nazareans encouraging marriage. The Nazarean are the northern branch of Essenes based on Mount Carmel (with a smaller Temple in the Essene Quarter of Jerusalem). As mentioned earlier, it was to this northern Essene group that the promises were made:

“He (Messiah) shall be called a Nasorean.” (Matthew 2:23)
Epiphanius goes on to say:

“The Nazarean – they were jews by nationality – originally from Gileaditis (where the early followers of Yeshua fled after the martyrdom of James the Lord’s brother), Bashanitis and the Transjordon . . .They acknowledged Moses and believed that he had received laws – not this law, however, but some other. And so, they were jews who kept all the Jewish observances, but they would not offer sacrifice or eat meat. They considered it unlawful to eat meat or make sacrifices with it. They claim that these Books are fictions, and that none of these customs were instituted by the fathers. This was the difference between the Nazarean and the others. . . (Panarion 1:18)
After this (Nazarean) sect in turn comes another closely connected with them, called the Ossaeanes. These are jews like the former . . . originally came from Nabataea, Ituraea (Damascus, where the Teacher of Righteousness took those spoken of in the Damascus Covenant), Moabitis and Arielis, the lands beyond the basin of what sacred scripture called the Salt Sea. . . Though it is different from the other six of these seven sects, it causes schism only by forbidding the books of Moses like the Nazarean. (Panarion 1:19)
The Ossaeans seem to have produced at least one prophetic figure accepted by both the Ossaeans and the Nazarean. This was Elxai who may have given his name to the ancient Elkasite sect. Epiphanius is our source on this Ossaean prophet named Elxai, who is said to have insisted on matrimony and introduced into their oaths and worship the substances of salt, water, earth, bread, heaven, aether and wind; with 7 witnesses: sky, water, holy spirits, angels of prayer, the olive, salt and earth. “(Similar substances play a strong role in the Essene Gospel of Peace and in the Rba Ginza, the book of rituals used by the modern Nazarean / Mandeaen sect of southern Iran who claim to be direct descendants of John the Baptist and the Nazareans.)

“The man called Elxai joined them later, in the reign of the emperor Trajan, after the Savior’s incarnation . . . He wrote a book by prophecy. . . By designating Salt, Water, Earth, Bread, Heaven Aether, and Wind as objects for them to swear by in worship. But again he designates seven other witnesses. . . Sky, Water, Holy Spirits, Angels of Prayer, the Olive, Salt and the Earth. He has no use for celibacy, detests continence and insists on matrimony. . . he confesses Christ by name . . He bans burnt offerings and sacrifices, as something foreign to God and never offered to Him on the authority of the fathers and Law . . . he rejects the Jewish custom of eating meat and the rest, and the altar. . . ”
Four sects. . . have made use of him (Elxai). Of those that came after him, Ebionites and Nazoraeans. Of those that came before his time and during it, the Osseaens and the Nazarean.” (Panarion 1:19)

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



The Essene Gosel Of Peace

Book One

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“Peace be with you.”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“And the fire of death?” asked others.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

And he left them.

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

And they parted, wishing one to another:


Translated by Edmond Bordeaux Szekely

In Four Volumes

It was in 1928 that Edmond Bordeaux Szekely first published his translation of Book One of The Essene Gospel of Peace, an ancient manuscript he had found in the Secret Archives of the Vatican as the result of limitless patience, faultless scholarship, and unerring intuition. This story is told in his book, The Discovery of the Essene Gospel of Peace, published in 1975. The English version of Book One appcared in 1937, and ever since, the little volume has traveled over the world, appearing in many different languages, gaining every year more and more readers, until now, still with no commercial advertisement, over a million copies have been sold in the United States alone. It was not until almost fifty years after the first French translation that Book Two and Book Three appeared (The Unknown Books of the Essenes and Lost Scrolls of the Essene Brotherhood), achieving rapidly the popularity of Book One.

In 1981, Book Four, The Teachings of the Elect, was published posthumously according to Dr. Szekely’s wishes, representing yet another fragment of the complete manuscript which exists in Aramaic in the Secret Archives of the Vatican and in old Slavonic in the Royal Library of the Habsburgs (now the property of the Austrian government). The poetic style of the translator brings to vivid reality the exquisitely beautiful words of Jesus and the Elders of the Essene Brotherhood. Some of the chapters: The Essene Communions. The Sevenfold Peace. The Holy Streams of Life, Light, and Sound. The Gift of the Humble Grass.
EXCERPTS FROM The Essene Gospel of Peace, Book Two:
The Unknown Books of the Essenes

And one man spoke: “But, Master, we are but men, we are not angels. How then can we hope to walk in their ways? Tell us what we must do.”

And Jesus spoke:

As the son inherits the land of his father, So have we inherited a Holy Land From our Fathers. This land is not a field to be ploughed, But a place within us Where we may build our Holy Temple. -And even as a temple must be raised, Stone by stone,

So will I give to you those stones

For the building of the Holy Temple;

That which we have inherited

From our Fathers,

And their Fathers’ Fathers.

And all the men gathered around Jesus, and their faces shone with desire to hear the words which would come from his lips. And he lifted his face to the rising sun, and the radiance of its rays filled his eyes as he spoke:

“The Holy Temple can be built Only with the ancient Communions, Those which are spoken,

Those which are thought, And those which are lived.

For if they are spoken only with the mouth,

They are as a dead hive

Which the bees have forsaken,

That gives no more honey.

The Communions are a bridge

Between man and the angels,

And like a bridge,

Can be built only with patience,

Yea, even as the bridge over the river

Is fashioned stone by stone,

As they are found by the water’s edge.

And the Communions are fourteen in number,

As the Angels of the Heavenly Father

Number seven,

And the Angels of the Earthly Mother

Number seven.

And just as the roots of the tree

Sink into the earth and are nourished,

And the branches of the tree

Raise their arms to heaven,

So is man like the trunk of the tree,

With his roots deep

In the breast of his Earthly Mother,

And his soul ascending

To the bright stars of his Heavenly Father.

And the roots of the tree

Are the Angels of the Earthly Mother,

And the branches of the tree

Are the Angels of the Heavenly Father.

And this is the sacred Tree of Life

Which stands in the Sea of Eternity.
EXCERPTS FROM The Essene Gospel of Peace, Book Three:
Lost Scrolls of the Essene Brotherhood

For the earth shall be filled

with the Peace of the Heavenly Father,

as the waters cover the sea.

I will invoke the Angel of Peace,

Whose breath is friendly,

Whose hand is clothed in power.

In the reign of Peace, there is neither hunger nor thirst,

Neither cold wind nor hot wind,

Neither old age nor death.

In the reign of Peace,

Both animals and men shall be undying,

Waters and plants shall be undrying,

And the food of life shall be never-failing.

It is said that the mountains

Shall bring peace to the people,

And the little hills, righteousness.

There shall be peace

As long as the sun and moon endure, Throughout all generations.

Peace shall come down like rain upon mown grass, As showers that water the earth.

In the reign of Peace shall the Law grow strong,

And the Children of Light shall have dominion

From sea to sea, unto the ends of the earth.

T’he reign of Peace hath its source

In the Heavenly Father;

By his strength he setteth fast the mountains,

He maketh the outgoings of morning and evening To rejoice in the Light,

He bringeth to earth the river of the Law, To water and enrich it,

He maketh soft the earth with showers;

They drop upon the pastures of the wilderness,

And the little hills rejoice on every side.

The pastures are clothed with flocks;

The valleys also are covered over with corn;

They shout for joy, they also sing.

O Heavenly Father!

Bring unto thy earth the reign of Peace! 7’hen shall we remember the words

Of him who taught of old the Children of Light:

I give the peace of thy Earthly Mother

To thy body,

And the peace of thy Heavenly Father To thy spirit.

And let the peace of both

Reign among the sons of men.

Come to me all that are weary,

And that suffer in strife and affliction!

For my peace will strengthen thee and comfort thee. For my peace is exceeding full of joy.

Wherefore do I always greet thee after this manner: Peace be with thee!

Do thou always, therefore, so greet one another, That upon thy body may descend The The Peace of thy Earthly Mother,

And upon thy spirit

The Peace of thy Heavenly Father.

And then wilt thou find peace also among thyselves,

For the Kingdom of the Law is within thee.

And return to thy Brothers

And give thy peace to them also,

For happy are they that strive for peace,

For they will find the peace of the Heavenly Father.

And give to every one thy peace,

Even as I have given my peace unto thee.

For my peace is of God.

Peace be with thee!
EXCERPTS FROM The Essene Gospel of peace, Book Four:
The Teachings of the Elect


Into the innermost circle have you come, into the mystery of mysteries, that which was old when our father Enoch was young and walked the earth. Around and around have you come on your journey of many years, always following the path of righteousness, living according to the Holy Law and the sacred vows of our Brotherhood, and you have made of your body a holy temple wherein dwell the angels of God. Many years have you shared the daylight hours with the angels of the Earthly Mother; many years have you slept in the arms of the Heavenly Father, taught by his unknown angels. You have learned that the laws of the Son of Man are seven, of the angels three, and of God, one. Now you shall know of the three laws of the angels, the mystery of the three Holy Streams and the ancient way to traverse them; so shall you bathe in the light of heaven and at last behold the revelation of the mystery of mysteries: the law of God, which is One.

Now in the hour before the rising of the sun, just before the angels of the Earthly Mother breathe life into the still sleeping earth, then do you enter into the Holy Stream of Life. It is your Brother Tree who holds the mystery of this Holy Stream, and it is your Brother Tree that you will embrace in your thought, even as by day you embrace him in greeting when you walk along the lake shore. And you shall be one with the tree, for in the beginning of the times so did we all share in the Holy Stream of Life that gave birth to all creation. And as you embrace your Brother Tree, the power of the Holy Stream of Life will fill your whole body, and you will tremble before its might. Then breathe deeply of the angel of air, and say the word “Life” with the outgiving of breath. Then you will become in truth the Tree of Life which sinks its roots deep into the Holy Stream of Life from an eternal source. And as the angel of sun warms the earth, and all the creatures of land and water and ai r rejoice in the new day, so will your body and spirit rejoice in the Holy Stream of life that flows to you through your Brother Tree.

And when the sun is high in the heavens, then shall you seek the Holy Stream of Sound. in the heat of noontide, all creatures are still and seek the shade; the angels of the Earthly Mother are silent for a space. Then it is that you shall let into your ears the Holy Stream of Sound; for it can only be heard in the silence. Think on the streams that are born in the desert after a sudden storm, and the roaring sound of the waters as they rush past. Truly, this is the voice of God, if you did but know it. For as it is written, in the beginning was the Sound, and the Sound was with God, and the Sound was God. I tell you truly, when we are born, we enter the world with the sound of God in our ears, even the singing of the vast chorus of the sky, and the holy chant of the stars in their fixed rounds; it is the Holy Stream of Sound that traverses the vault of stars and crosses the endless kingdom of the Heavenly Father. It is ever in our ears, so do we hear it not. Listen for it, then, in the silence of noontide; bathe in it, and let the rhythm of the music of God beat in your ears untfl you are one with the Holy Stream of Sound. It was this Sound which formed the earth and the world, and brought forth the mountains, and set the stars in their thrones of glory in the highest heavens.

And you shall bathe in the Stream of Sound, and the music of its waters shall flow over you; for in the beginning of the times so did we all share in the Holy Stream of Sound that gave birth to all creation. And the mighty roaring of the Stream of Sound will fill your whole body, and you will tremble before its might. Then breathe deeply of the angel of air, and become the sound itself, that the Holy Stream of Sound may carry you to the endless kingdom of the Heavenly Father, there where the rhythm of the world rises and falls.

And when darkness gently closes the eyes of the angels of the Earthly Mother, then shall you also sleep, that your spirit may join the unknown angels of the Heavenly Father. And in the moments before you sleep, then shall you think of the bright and glorious stars, the white, shining, far-seen and far-piercing stars. For your thoughts before sleep are as the bow of the skillful archer, that sends the arrow where he wills. Let your thoughts before sleep be with the stars; for the stars are Light, and the Heavenly Father is Light, even that Light which is a thousand times brighter than the brightness of a thousand suns. Enter the Holy Stream of Light, that the shackles of death may loose their hold for ever, and breaking free from the bonds of earth, ascend the Holy Stream of Light through the blazing radiance of the stars, into the endless kingdom of the Heavenly Father.

Unfold your wings of light, and in the eye of your thought, soar with the stars into the farthest reaches of heaven, where untold suns blaze with light. For at the beginning of the times, the Holy Law said, let there be Light, and there was Light. And you shall be one with it, and the power of the Holy Light Stream will fill your whole body, and you will tremble before its might. Say the word “Light,” as you breathe deeply of the angel of air, and you will become the Light itself; and the Holy Stream will carry you to the endless kingdom of the Heavenly Father, there losing itself in the eternal Sea of Light which gives birth to all creation. And you shall be one with the Holy Stream of Light, always before you sleep in the arms of the Heavenly Father.

I tell you truly, your body was made not only to breathe, and eat, and think, but it was also made to enter the Holy Stream of Life. And your ears were made not only to hear the words of men, the song of birds, and the music of falling rain, but they were also made to hear the Holy Stream of Sound. And your eyes were made not only to see the rising and setting of the sun, the ripple of sheaves of grain, and the words of the Holy Scrolls, but they were also made to see the Holy Stream of Light. One day your body will return to the Earthly Mother; even also your ears and your eyes. But the Holy Stream of Life, the Holy Stream of Sound, and the Holy Stream of Light, these were never born, and can never die. Enter the Holy Streams, even that Life, that Sound, and that Light which gave you birth; that you may reach the kingdom of the Heavenly Father and become one with him even as the river empties into the far-distant sea.

More than this cannot be told, for the Holy Streams will take you to that place where words are no more, and even the Holy Scrolls cannot record the mysteries therein.

Back to Gospel Of Peace page


The Teachings of the Essenes

from Enoch
to the
Dead Sea Scrolls


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

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

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

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

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

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

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

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

Edmond Bordeaux Szekely
San Diego, California, 1957

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



1. The Essenes and Their Teaching

2. The One Law……………

3. The Essene Tree of Life………

4. The Essene Communions

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

II. Their Actual Practice
6. The Sevenfold Peace

7. Essene Psychology

8. Individual Inventory

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

From “The Manual of Discipline”

of the Dead Sea Scrolls

Chapter 1

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“The Manual Of Discipline”
of the Dead Sea Scrolls

Chapter 2

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Chapter 3

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Heavenly Father and the Earthly Mother

The Angel of Eternal Life and the Angel of Earth

The Angel of Creative Work and the Angel of Life

The Angel of Peace and the Angel of joy

The Angel of Power and the Angel of the Sun

The Angel of Love and the Angel of Water

The Angel of Wisdom and the Angel of Air

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

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

“I am grateful, Heavenly Father,

for Thou hast raised me to an eternal height

and I walk in the wonders of the plain.

“Thou gavest me guidance to reach Thine eternal

company from the depths of the earth.

Thou hast purified my body

to join the army of the angels of the earth

and my spirit to reach

The congregation of the heavenly angels.

“Thou gavest man eternity

to praise at dawn and dusk

Thy works and wonders

In joyful song.”

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

Chapter 4

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

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

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

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

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

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

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

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

An explanation of the purpose of each Communion follows:


The Earthly Mother-Saturday Morning

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

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

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

The Angel of Earth-Sunday Morning

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

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

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

The Angel of Life- Monday Morning

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

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

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

The Angel of Joy-Tuesday Morning

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

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

The Angel of the Sun-Wednesday morning

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

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

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

The Angel of Water-Thursday Morning

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

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

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

Angel of the Air-Friday Morning

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

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

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


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

The Heavenly Father-Friday Evening

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

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

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

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

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

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

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

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

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

The Angel of Peace-Monday Evening

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

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

The Angel of Power-Tuesday Evening

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

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

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

The Angel of Love-Wednesday Evening

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

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

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

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

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

The Angel of Wisdom-Thursday Evening

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

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

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

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

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

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


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

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

These Peace Contemplations were practiced in the following order.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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



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

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


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

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


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

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


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

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


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

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


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

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


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

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


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


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

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


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

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


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

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


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

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

The Tuesday evening Communion with the Angel of Power says:

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


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

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


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

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

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


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

Friday noon (Peace With the Body):

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

Thursday noon (Peace With the Mind):

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

Wedncsday noon: (Peace With the Family):

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

Tuesday noon (Peace With Humanity):

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

Monday noon (Peace With Culture):

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

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

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

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

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

Contemplative Force

Sat. Earthly Food Nutrition – Mother

Sun. Angel of Top Soil Regeneration – Earth Growth Glands

Mon. Angel of Trees Vitality – Life Life Force

Tues. Angel of Beauty Harmony – Joy

Wed. Angel of Sunrise Fire of Sun – Life

Thurs. Angel of Blood Circulation – Water Rivers

Fri. Angel of Breath Energies of Air – Atmosphere

The Communions with the Forces of the Visible Realms


Peace with the:

Saturday Kingdom of the Heavenly Father

Sunday Kingdom of the Earthly Mother

Monday Culture

Tuesday Humanity – (Social Peace)

Wednesday Family – (Feeling Body)

Thursday Mind – (Thinking Body)

Friday Body – (Acting Body)

The Noon Peace Contemplations


Sat. Angel of Eternal Life

Sun. Angel of Creative Work

Mon. Angel of Peace

Tues. Angel of Power

Wed. Angel of Love

Thurs. Angel of Wisdom

Fri. Heavenly Father

Contemplative Force

Superior Overcoming

Planets Gravity

Bees Creative

Work of Man

Crescent Peace Within


Stars Nervous System

Superior Cosmic Ocean

Acts of Life

Superior Emotions

Feeling Cosmic

Ocean of Love

Superior Thinking

Thoughts Body

Final Union

Cosmic with Currents Cosmic Ocean

The Communions

with the Powers of the Invisible Realms


with the Morning and Evening Communions

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

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

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

Chapter 6

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

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

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

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

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

I – Peace With the Body

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

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

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

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

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

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

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

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

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

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

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

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

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

II – Peace With the Mind

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

III – Peace With the Family

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

IV – Peace With Humanity

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

V – Peace With Culture

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

I – Peace With the Kingdom of the Earthly Mother

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

VII – Peace With the Kingdom of the Heavenly Father

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Chapter 7

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

that walk truthfully in all their ways.

May the Law bless them with all good

And keep them from all evil

And illumine their hearts

with insight into the things of life

and grace them with knowledge of things eternal.”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“I have reached the inner vision

and through Thy spirit in me

I have heard Thy wondrous secret.

Through Thy mystic insight

Thou hast caused a spring

Of knowledge to well up within me,

a fountain of power, pouring forth living waters,

a flood of love and Of all-embracing wisdom

like the splendor of eternal Light.”

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

Back to Gospel Of Peace


Morning, Noon, and Evening EsseneCommunions to Follow

Day Contemplative Force
Seek Peace With:
Saturday =Earthly Mother = Food = Nutrition

Saturday =Kingdom of the Heavenly Father
Saturday =Angel of Eternal Life = Superior Planets= Overcoming Gravity


Essene Gospels Of Peace

The Essene Gospel of Peace Book 1 “The Essene Gospel of Peace”
The Essene Gospel of Peace Book 2 “The Unknown Books of the Essenes”
The Essene Gospel of Peace Book 3 “Lost Scrolls of the Essene Brotherhood”
The Essene Gospel of Peace Book 4 “The Teachings of the Elect”

Other Essene Writings

From Enoch to the Dead Sea Scrolls
The Essene Science Of Fasting
Banus The Essene
Essene Revelation
Essene Holy Streams
Essene Seven Fold Peace
Essene Seven Fold Peace II
Essene Seven Fold Vow
Vision Of Enoch

Morning, Noon, and Evening EsseneCommunions to Follow

Day Contemplative Force
Seek Peace With:
Saturday =Earthly Mother = Food = Nutrition
Sunday =Angel of Earth = Top Soil Growth = Regeneration Glands
Monday =Angel of Life = Trees = Vitality
Tuesday=Angel of Joy = Beauty = Harmony
Wednesday=Angel of Sun = Sunrise =Fire of Life
Thursday =Angel of Water = Blood, Rivers, Etc.= Circulation
Friday =Angel of Air = Breath = Energies of Atmosphere

Saturday =Kingdom of the Heavenly Father
Sunday =Kingdom of the Earthly Mother
Monday= Culture
Tuesday = Humanity (Social Peace)
Wednesday=Family (Feeling Body)
Thursday=Mind (Thinking Body)
Friday = Body (Acting Body)

Saturday =Angel of Eternal Life = Superior Planets= Overcoming Gravity
Sunday =Angel of Creative Work= Bees = Creative Work of Man
Monday =Angel of Peace =Crescent Moon=Peace Within
Tuesday =Angel of Power = Stars, Superior Acts = Nervous System, Cosmic Ocean of Life
Wednesday =Angel of Love =Superior Feeling= Emotions, Cosmic Ocean of Love
Thursday =Angel of Wisdom = Superior Thoughts = Thinking Body
Friday =Heavenly Father =Cosmic Currents = Final Union with Cosmic Ocean
Go to Essene-Nazarean

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


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