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25 January 2015

The Gospel of the Holy Twelve
Translated from the original Aramaic
by Rev. G.J.R. Ouseley
This manuscript is claimed to be the reincarnation of the ancient Gospel of the Hebrews, the original Gospel of Matthew mentioned by Jerome and other early church fathers. This manuscript, which Rev. Gideon Ouseley discovered in 1881, is considered by us to be close to, if not identical with, the original Gospel used by ancient New Testament Essenes.

Lection XVI

Calling of Matthew
Parable of theThe New Wine in the Old Bottles

1. AND after these things he went forth, and saw a tax gatherer, named Levi, sitting at the receipt of custom: and he said unto him, Follow me. And he left all, rose up, and followed him.
2. And Levi made him a great feast in his own house: and there was a great company of taxgatherers and of others that sat down with them. But the Scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with publicans and sinners ?
3. And Yeshua answering said unto them, They that are whole need not a physician; but they that are sick. I came not to call the righteous, but sinners to repentance.
4. And they said unto him, Why do the disciples of John fast often, and make prayers, and likewise the disciples of the Pharisees; but thine do eat and drink ?
5. And he said unto them, Wherewith shall I liken the men of this generation, and to what are they like? They are like unto children, sitting in the market place and calling one to another and saying, We have piped unto you, and ye have not danced, we have mourned to you and ye have not lamented.
6. For John the Baptist came neither eating nor drinking, and ye say, He hath a devil, The Son of Man cometh eating and drinking the fruits of the earth, and the milk of the flock, and the fruit of the vine, and ye say, Behold a glutton and wine bibber, a friend of publicans and sinners.
7. Can ye make the children of the bridechamber fast, while the bridegroom is with them? But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.
8. AND he spake also this parable unto them, saying, No man putteth a piece of new cloth upon an old garment; for then the new agreeth not with the old, and the garment is made worse.
9. And no one putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish. But new wine must be put into new bottles, and both are preserved.
10. None also having drunk old wine, straightway desire new: for they say, The old is better. But the time cometh when the new shall wax old, and then the new shall be desired by them. For as one changeth old garments for new ones, so do they also change the body of death for the body of life, and that which is past for that which is coming

(1) The Parentage and Conception of John the Baptist
(2) The Immaculate Conception of Yeshua the Christ
(3) The Nativity of John the Baptist.
(4) The Nativity of Yeshua the Christ.
(5) The Manifestation of Yeshua to the Magi
(6) Childhood and Youth of Yeshua the Christ – He Delivereth a Lion from the Hunters
(7) The Preaching of John the Baptist.
(8) The Baptism of Yeshua the Christ
(9) The Four Temptations
(10) Joseph and Mary Make a Feast Unto Yeshua – Andrew and Peter Find Yeshua.
(11) The Anointing by Mary Magdalene
(12) The Marriage in Cana – The Healing of the Nobleman’s Son
(13) The First Sermon in the Synagogue of Nazareth
(14) The Calling of Andrew and Peter – The Teaching of Cruelty in Animals – The Two Rich Men
(15) The Healing of the Leper and the Palsied – The Deaf Man
(16) Calling of Matthew – Parable of the New Wine in the Old Bottles
(17) Yeshua Sendeth Forth the Twelve and their Fellows
(18) Yeshua Sendeth Forth the Two and Seventy
(19) Yeshua Teacheth how to Pray – Error even in Prophets
(20) The Return of the Two and Seventy
(21) Yeshua Rebuketh Cruelty to a Horse – Condemneth Service of Mammon – Blesseth Infants
(22) The Restoration of Iairus’ Daughter
(23) Yeshua and the Samaritan Woman
(24) Yeshua Denounces Cruelty Healeth the Sick
(25) The Sermon on the Mount (part I)
(26) The Sermon on the Mount (part II)
(27) The Sermon on the Mount (part III)
(28) Yeshua Releaseth the Rabbits and Pigeons
(29) He Feedeth Five Thousand with Six Loaves and Seven Cluster of Grapes – Heals the Sick – Yeshua Walketh on the Water
(30) The Bread of Life and the Living Vine
(31) The Bread of Life and the Living Vine – Yeshua Teacheth the Thoughtless Driver
(32) God the Food and Drink of All
(33) By the Shedding of Blood of Others Is No Remission of Sins
(34) Love of Yeshua for All Creatures – His Care for a Cat
(35) The Good Law-The Good Samaritan – Mary and Martha – On Divine Wisdom
(36) The Woman Taken in Adultery – The Pharisee and the Publican
(37) The Regeneration of the Soul
(38) Yeshua Condemneth the Ill Treatment of Animals
(39) The Kingdom of Heaven (Seven Parables)
(40) Yeshua Expoundeth the Inner Teaching to the Twelve
(41) Yeshua setteth free the Caged Birds – The Bind Man denied that Others Saw
(42) Yeshua Teaches Concerning Marriage
(43) Yeshua Teaches Concening the Riches of this World – Washing of Hands – Eating of Unclean Meats
(44) The Confession of the Twelve – Christ the True Rock
(45) Seeking for Signs. The Unclean Spirit
(46) The Transfiguration on the Mount – The Giving of the Law
(47) The Spirit Gives Life – The Rich Man and the Beggar
(48) Yeshua Feeds One Thousand with Five Melons -Healeth the withered Hand – Rebuketh Hypocrisy
(49) The True Temple of God
(50) Christ the Light of the World
(51) The Truth Makes Free
(52) The Pre-Existence of Christ
(53) Yeshua Healeth the Blind on the Sabbath – Yeshua at the Pool of Siloam
(54) The Examination of the Blind Man – A Living Type of the House of God
(55) Christ the Good Shepherd
(56) The Raising of Lazarus from his Sleep in the Tomb
(57) Concerning Little Children – The Forgiveness of Others – Parable of the Fishes
(58) Divine Love to the Repentant
(59) Yeshua Forewarneth His Disciples – Glad Tidings to Zacchaeus
(60) Yeshua Rebukes Hypocrisy
(61) Yeshua Foretelleth the End
(62) Parable of the Ten Virgins
(63) Parable of the Talents
(64) Yeshua Teacheth in the Palm Circle The Divine Life and Substance
(65) The Last Anointing by Mary Magdalene – Neglect not the Present Time
(66) Yeshua Again Teacheth His Disciples concerning the Nature of God – The Kingdom of God – The Two in One
(67) The Last Entry into Jerusalem – The Sheep and the Goats
(68) The Householder and the Husbandmen – Order out of Disorder
(69) The Christ Within the Soul – The Resurrection and the Life – Salome’s Question
(70) Yeshua Rebukes Peter’s Haste
(71) The Cleansing of the Temple
(72) The Many Mansions in the One House
(73) Christ The True Vine
(74) Yeshua Foretelleth Persecutions
(75) The Last Paschal Supper
(76) Washing of the Feet – The Eucharistic Oblation.
(77) The Agony in Gethsemane
(78) The Betrayal
(79) The Hebrew Trial before Caiaphas
(80) The Sorrow and Penance of Judas
(81) The Roman Trial Before Pilate
(82) The Crucifixion
(83) The Burial of Yeshua
(84) The Resurrection of Yeshua
(85) Yeshua Appeareth to Two at Emmaus
(86) Yeshua Appeareth in the Temple – Blood Sacrifices Cease
(87) Yeshua Appeareth to the Twelve
(88) The Eighth Day after the Resurrection
(89) Yeshua Appeareth at the Sea of Tiberias
(90) What is Truth
(91) The Order of the Kingdom (part I)
(92) The Order of the Kingdom (part II)
(93) The Order of the Kingdom (part III)
(94) The Order of the Kingdom (part IV)
(95) The Ascension of Christ
(96) Pouring Out of the Spirit – The Taking of Mary and Joseph

16 O sweetest love of God, so little known, whoever has found this rich mine is at rest! Sayings of Light and Love By St. John of the Cross

16 WHATEVER WILL NOT LATER BRING ONE REPENTANCE, THAT ONE SHOULD CARRY THROUGH. Pythagoras & the Nazareans Pythagorean Connection to Mt. Carmel

The Nazarenes of Mount Carmel An Esoteric Spiritual Order

The Nazarenes of Mount Carmel is an esoteric spiritual Order which fully embraces the deeper levels of the ancient Nazorean ‘Way’ of Jesus the Christ. We are a modern resurrection of the ancient Nazorean Christians.

To feel gratitude to one’s parents sounds like a trivial thing, but this is the mark of true maturity and growth as a human being. People whose hearts are full of gratitude and appreciation are truly beautiful. A humble heart is the wellspring of great growth and development. None of us can exist in isolation. Our lives and existence are supported by others in seen and unseen ways, be it by parents, mentors or society at large. To be aware of these connections, to feel appreciation for them, and to strive to give something back to society in a spirit of gratitude is the proper way for human beings to live. Those who always have a sense of appreciation and gratitude never reach an impasse in life. The ungrateful feel that it is below them to show any kind of appreciation. They are under the delusion that showing gratitude to others diminishes their own worth. But it is this sense of appreciation that elevates, enriches and expands the human spirit. A lack of gratitude is actually a sign of arrogance. Gratitude makes a person modest. A sense of gratitude expands the heart.

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Truly praiseworthy are those who resolve to work hard for kosen-rufu and the SGI within the lofty realm of Nichiren Buddhism. They are genuinely capable people. And they will definitely attain life-conditions of complete fulfillment.
Daisaku Ikeda WWW.SGI.ORG

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Buddhist Concepts

1 Human Revolution
A process of inner transformation and of bringing forth one’s full positive human potential.
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The interconnectedness of life and the idea that nothing exists in isolation, independent of other life.
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4 Altruistic action that seeks to relieve living beings from suffering and help them attain absolute happiness.
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5 Wisdom
That which directs knowledge toward good–toward the creation of value.
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6 Creating Value
The positive aspects of reality generated when we creatively engage with the challenges of daily life.
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7 Treasuring Diversity
An attitude of fundamental respect toward all cultures and every individual, treasuring our differences.
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Soka Gakkai International 2015.

“The practice of dialogue expresses a central tenet of Buddhism–faith in human beings, in their limitless dignity and potential as possessors and embodiments of universal truth. In the Buddhist tradition, dialogue–open and respect-based human interaction–has played a central part in the quest to discover and identify common or universal values that would allow human beings to live in the best, most humane and empowering ways.”

We are clearly living in a period of profound historical transition. As many point out, more positive forms of human interaction and dialogue must be developed if we are to bring out the creative possibilities of this era. What can Buddhism contribute to building a new culture of dialogue?

The word dialogue comes from the Greek dia–through–logos, a word that includes the meanings of language, principle, rationality, law, etc. Dialogue in Buddhism is not merely a vehicle or means for communicating its message. Rather, the practice of dialogue expresses a central tenet of Buddhism–faith in human beings, in their limitless dignity and potential as possessors and embodiments of universal truth. In the Buddhist tradition, dialogue–open and respect-based human interaction–has played a central part in the quest to discover and identify common or universal values that would allow human beings to live in the best, most humane and empowering ways.

Today the idea of “universal values” is often viewed with suspicion, if not open hostility, as code and cover for one culture imposing itself on another. But a belief in the existence of common human values need not contradict belief in a particular cultural and religious perspective.

If we examine the lives of all of humanity’s great religious and philosophical teachers, we find that they have all been masters of the art of dialogue. At the same time, they are without exception people of firm, seemingly unshakable faith. This suggests that strongly-held convictions are not necessarily an impediment to dialogue; rather, they may be the critical condition for its success.

The sutras, which record the teachings of the Buddha, reveal Shakyamuni as a teacher who spent his adult life traveling from one place to another, interacting with people, striving to offer the means of living with confidence and hope in the face of life’s inevitable sufferings. The people he encountered were diverse in terms of their level of education, their social and economic backgrounds, and their capacity to grasp the full implications of his teachings. Thus, he engaged in a fluid and organically unfolding style of dialogue through which he sought to awaken people to the dharma–the enduring and universal truth within. And he sought to share with others his profound confidence in their ability to embody and act on that truth in order to realize lives of genuine happiness.

Nichiren, the 13th-century Japanese Buddhist reformer whose teachings inspire the SGI, was himself a master of dialogue. Many of his important works, including those in which he remonstrated with the government, are written in dialogue form. Perhaps his most important treatise, “On Establishing the Correct Teaching for the Peace of the Land” (Rissho ankoku ron), unfolds as a dialogue between two individuals, the host and the guest, whose views are quite at odds, but who find a common ground in their shared concern for the plight of a society wracked by warfare and natural disaster. The host tells the guest, “I have been brooding alone upon this matter, indignant in my heart, but now that you have come, we can lament together. Let us discuss the question at length.” The dialogue develops as the two exchange views on the causes and possible responses to the dire situation confronting society; it concludes with the two vowing to work together toward a common goal.

Dialogue has been central to the SGI since its inception. From the earliest years in the 1930s in Japan, small group discussions have been the key venue for study and practice. One-on-one dialogue and encouragement rooted in a sense of mutual respect and human equality have also played a central role.

As SGI President Daisaku Ikeda has stated: “The conquest of our own prejudicial thinking, our own attachment to difference, is the guiding principle of open dialogue, the essential condition for the establishment of peace and universal respect for human rights.”

Humanism is a key concept within the SGI, which often describes its philosophical basis as “Buddhist humanism.” Dialogue is a process through which we uncover and reveal our human grandeur. Dialogue withers when our hearts are closed to the infinite possibilities of the other and we assume we already know all we need to know about them. Dialogue flourishes when it is conducted in an open-minded spirit of discovery based on compassion, on the desire to build on what we have in common and transform our differences into rich sources of value.

[Courtesy January 2007 SGI Quarterly]


“A genuinely happy person is one who brings happiness to those around them.”

The Gohonzon, the Object of Devotion
The significance of the object of devotion, the Gohonzon, in the practice of Nichiren Buddhism, lies not in the literal meaning of the characters but in the fact that it embodies the life of the original Buddha, or the law of Nam-myoho-renge-kyo. No extra benefit accrues to those who can read the Gohonzon, and knowing what is written on the Gohonzon does not mean that one understands the Gohonzon itself. Some of the characters on the Gohonzon are historical persons, mythical figures or Buddhist gods. Nichiren used them to represent the actual functions of the universe and of our own lives. All these functions are clustered around Nam-myoho-renge-kyo; therefore, the Gohonzon is the embodiment of the life of Buddhahood within us.

At one time, the second president of the Soka Gakkai, Josei Toda, explained the purpose of embracing the Gohonzon as follows:

The natural power of human beings is very weak. No matter how hard one tries to live one’s own life in one’s own way, in the end one is easily influenced by others and by external factors….I believe that to make one’s life its strongest, most brilliant and happiest, there is no way but to live the Buddhism of ichinen sanzen [a single life-moment possesses three thousand realms] and the mutual possession of the ten worlds. This is the ultimate philosophy that Nichiren Daishonin delivered to the vast universe more than seven hundred years ago. He perceived people’s ignorance of this profound principle and bestowed upon them the gem of ichinen sanzen so that they could attain the state of happiness. This gem of ichinen sanzen is nothing other than the Dai-Gohonzon that he inscribed…. (Buddhism in Action, vol. 7, pp. 107-08)

The Gohonzon, in a sense, can be compared to a map pointing to the location of the supreme treasure of life and the universe-the Mystic Law of Nam-myoho-renge-kyo (Click here to see a diagram of the Gohonzon). This treasure map tells us that the treasure is found within our lives. To those who can understand the map, it is not just a piece of paper but an invaluable object equal in value to the “treasure,” that is, life’s supreme condition and potential itself. To those who fail to grasp its message, however, the map’s worth will be reduced to that of a mere scroll. As Nichiren says:

All the characters in which the Lotus Sutra is written represent living Buddhas. But because we have the eyes of common mortals, we see them as characters. It is like the example of the Ganges River. Hungry spirits see the waters of the river as fire, human beings see them as water, and heavenly beings see them as amrita. The waters are the same in all cases, but each type of being sees them differently, according to the effects of its karma. (The Writings of Nichiren Daishonin, vol. 1, p. 517)

How then can we correctly understand this map and locate the treasure it leads to? The Daishonin encourages us, “When you chant the myoho and recite renge, you must summon up deep faith that Myoho-renge-kyo is your life itself” (WND-1, 3). Nichiren Daishonin teaches us, in other words, that one’s life is the greatest treasure. Hence he also writes: “Never seek this Gohonzon outside yourself. The Gohonzon exists only within the mortal flesh of us ordinary people who embrace the Lotus Sutra and chant Nam-myoho-renge-kyo” (WND-1, 832). This realization is what Buddhism calls the condition of enlightenment.

To convey his message, Nichiren used the theory of a life-moment possessing 3,000 realms especially the mutual possession of the ten worlds as a basis for the Gohonzon’s graphic image. The Gohonzon itself is the world of Buddhahood in which all the other worlds are represented. This is the depiction of mutual possession.

Down the center of the Gohonzon is written “Nam-myoho-renge-kyo-Nichiren” (Nos. 1 and 2 respectively on the chart). This illustrates the oneness of the person and the law, or that Nichiren’s life itself embodies the Mystic Law, as he writes, “The soul of Nichiren is nothing other than Nam-myoho-renge-kyo” (MW-1, 120). It also indicates that our lives are fundamentally one and the same with the law of Nam-myoho-renge-kyo, as Nichiren demonstrated through his life. Put another way, the inscription of “Nam-myoho-renge-kyo -Nichiren” tells us that we have the identical qualities of the original Buddha’s life. To the degree we strive for kosen-rufu and pray with the same desire as Nichiren, we will manifest the same courage, hope and wisdom. This is what he meant when he wrote:

You, yourself, are a Thus Come One who is originally enlightened and endowed with the three bodies. You should chant Nam-myoho-renge-kyo with this conviction. (WND-1, 300)

To the left and right of “Nam-myoho-renge-kyo-Nichiren” are various figures that represent the ten worlds in the life of the Buddha. Nichiren included them on the Gohonzon to indicate that even the Buddha’s life inherently contains the lower nine worlds.

By writing “Nam-myoho-renge-kyo-Nichiren” prominently down the center with the other, smaller characters around it, Nichiren graphically indicated that the figures representing the lower nine worlds are illuminated by the Mystic Law, as he writes: “Illuminated by the light of the five characters of the Mystic Law, they display the dignified attributes that they inherently possess. This is the object of devotion” (WND-1, 832). In other words, these figures signify the nine worlds contained within Buddhahood.

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