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NS.1.27.9.7

13 March 2015

7:55 AM – 8:13 AM

Friday, March 13, 2015 (PDT)

Time in Los Angeles, CA

<< Friday March 13, 2015 >>
NS1.27.9.7
<< Kin: 239 >>
BLUE OVERTONE STORM
Tone: 5 Overtone
Command * Radiance * Empower

Tribe: 19 Storm
Catalyze * Energy * Self-Generation

Affirmation for: Blue Overtone Storm
I Empower in order to Catalyze
I Command Energy
I seal the matrix of self-generation
With the Overtone tone of Radiance
I am guided by the power of Accomplishment
Reading for: Blue Overtone Storm

Blue Storm is your Conscious Self – who you are and who you are becoming. Blue Storm is the initiation by fire, the lightning path, the arrival of the thunderbeings who bring the final transformation. To the Maya, Blue Storm represents the storm, the thundercloud full of purifying rain, and the lightning that shatters any false structuring of reality. Blue Storm is the purification of the ‘body temple’ and the ignition of the light body. In these last years of a twenty-six-thousand-year Mayan grand cycle, Blue Storm comes to help you in the disintegration process that moves you from separation to ascension. This initiation by fire breaks any false containers of self that cannot withstand the flame of transmutation. Only your true identity will live through these fires, for you will be reborn in the heart of All That Is.

Blue Storm provides the water that purifies and quenches your spiritual thirst. In this state of consciousness, you stand willing to surrender everything. You give up what you seem to be in order to become fully what you are. You step into the fires of the unknown, and you are changed forever.

Allow Blue Storm’s storm to purify and cleanse you.

Blue Storm catalyzes and prepares your nervous system and circuitry for complete transformation. It is the electromagnetic storm of transmutation, the clearing and quickening of your physical, mental, emotional, and etheric bodies. As you become aligned with the descending energies, and evolve in consciousness, you body’s vibration is raised, becoming less ‘dense’. Your new alignment ignites the quickening process that transmutes the shadows of the past, including experiences, judgements, thoughtforms, and old patterns that have held you back.

As you move into this new vibration, you may feel off balance. In this transformational shift, you will feel unusual quickenings on every level of your being. You will sense emotional and physical ‘imbalances’ and restructuring. Your issues will be catalyzed and brought out for you to address. By being present with your old patterns you have a unique opportunity to access the energy of Blue Storm, which is experienced as an inner transformational ‘storm’, a natural part of the process of vibrational shift and quickening.

Whether you are experiencing these changes consciously or unconsicously, the vibrational change is adjusting your energy pattern to accomodate the flow of the language of light. These new frequencies feed you on every level of your being. As your transformation progresses, you quickly become aware of the unconscious material you still need to process. No longer can you escape the effects of your belief systems. Fears and negative images can all be felt very quickly. The transformation is experienced as if it were happening ‘from the inside out’. Things seem to ‘cook’ inside you.

Remember that you have chosen to take part in this rebirth, both on a planetary and a personal level – the planetary dream, the miracle on Earth, is what brought you here! You are becoming the living model of the new reality. As an emissary of the great change, you are a transformer of the collective myth. Riding the crest of the wave, you are travelling both outward and inward on your journey home – for yourself and for all those who will follow after you.

A simple catalyst for this catapulting force is the integration of duality within. The personal integration of shadow is what will create the miracle! Personal shadow is simply that which is separated from the full light of consciousness. By integrating shadow, you are freed from delusions of right or wrong, good and evil. Shadow provides an opportunity for you to bring in all of your expanded essence.

Consciousness is a structural metaphor that is calling for transformation. As your consciousness becomes crystallized, narrow, and complex, it invites the process of dissipaton to ‘unravel’ and break it free. As you travel the spiral vortex of light, expanding into ever-widening realms of truth, your crystallized energy breaks down and trasncends form. This process can be very intense, but if you embrace it, you can be transformed into a freed adventurer – a divine actor who can play any part without becoming attached to it.

Blue Hand is your Higher Self & Guide.Blue Hand is a gateway, an opening, a portal from one understanding to another. A clue to the meaning of Blue Hand is found in the meditation, “I am, by thinly veiled design, the threshold to other dimensions. In my ending is my beginning. The initatory gateway awaits.” Blue Hand is the seventh or last archetype in the cycle of development of primary being. It represents the power found in completion. Blue Hand is seen as a closure, which is really an opening to another level of being.

Like the fluidity of moving water, Blue Hand is associated with the process of dance, mudra, and beauty. This movement is a metaphor for the ebb and flow of life. In meditation with Manik, experience the flowing quality that is the beauty of the cosmic dance. Remember this essence and this fluidity at times when your life feels most inflexible or lacking in beauty.

Blue Hand represents the ‘beauty way’, the ability to see intrinsic beauty within yourself and in all things. Living the beauty way requires being in your full beauty and power. From this place, your self-authority naturally flows. This is the position where your ego is aligned with divine will. When you are standing in your full beauty and power, your very presence invites others to be all that they are. To the Maya, Blue Hand represents the deer, the gentle, serenely aware guide who walks in fluid beauty and grace, opening and revealing.

The energy of Blue Hand will also help you to manifest spiritual skills – especially those intuitive gifts such as oracular divination. In each incarnation, you bring certain gifts. Each path – from priest and priestess to shaman and dancer to artist and gardener – carries varied tools and skills. You have chosen certain gifts and tools that offer you a way to interact with others and your life process. This may be as simple as calling on your innate wisdom and insight in order to see clearly the gifts and tools that you carry.

White Wind is your Subconscious Self and Hidden Helper.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 seemign 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.

Red Moon 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.One shadow of Red Moon is the tendency to float in the river of forgetfulness, feeling separate from clear awareness and guidance. Due to the influence of the collective trance, you may have unthinkingly accepted the beliefs and values of your culture. Because of the illusion of separation from the Divine, this trance may have deepened your experience of forgetting. Another shadow aspect of Red Moon is the tendency to direct your life primarily on the desires and needs of your ego instead of opening to the guidance of your Essence Self. Choices at your “growth edge” may feel unsure, for they transform your beliefs on your journey toward wholeness. Your intuitive guidance and internal proddings will trigger remembrance of what seems to have been forgotten. Pay attention to any sensory signs, any guidance that gives you strong feelings. In the larger pattern of cosmic communication that is available in each moment, these signs are painted everywhere. Be the translator-beacon. Let Red Moon awaken the interpreter within you who decodes such signs. Let Red Moon assist you in clearly understanding your perceptions.Remembrance is a natural process. Use it naturally, without becoming obsessed with it. Being overly concerned with remembrance can actually hamper your process. Also be aware of any tendency to look to others for information about your remembrance. As fellow journeyers, we catalyze each other; however, you are the one who truly knows. Don’t get lost or confused by looking outside yourself.Another shadow of Red Moon is self-deprecation. In this shadow you may feel like hiding your light so that it limits you from being seen as the beacon you truly are. This tendency can stem from your shy or wounded inner child, whose sensitivity may have been suppressed thorugh life experiences. This may create a desire to withdraw or feelings of aloneness and insecurity. On the other side of this shadow, you may be overidentified with being the beacon for others. Such issues show you what is between you and the clear expression of all that you are.Self-criticism may be supported by internal self-talk, which brings to awareness the negative self-judgements that have been separated unconsciously into shadow. You have picked up your internal critic from the judgements of a critical world. Red Moon invites you to heal the inner critic. Take the blinders off. Make a conscious effort to reframe self-talk that is self-diminishing. Be aware of your response to the judgemental and critical remarks of others. Allow relationships with others to support your fullest expression. As you stand in your own light, you will naturally fulfill that which you came here to do.

Yellow Sun is your Compliment – something that comes naturally to you. “I Am that I Am…I Am that I Am…I Am that I Am.” This mantra of Yellow Sun is a meditation for accessing the I Am presence that contains great power and universal truth. Yellow Sun is the mystery unveiled, the simplicity of unconditional love and limitless bliss. Known by many names, Yellow Sun is the Solar Lord, the Mind of Light, the Center that is also your center. Yellow Sun is your solar home, the Great Central Sun.

Yellow Sun is a reminder that you are, at every moment, in the center of All That Is. In your journey of remembrance, you are crafting a light body to return to a home in the stars that you never really left. Return as a child of the sacred to the Great Central Sun! You are the crown of creation, infused with the blueprint of solar mind. You are a Godseed, the reflection of cosmic consciousness. You are love made visible!

Discover the simple secret encoded in Yellow Sun’s star-glyph: you are unconditional love, the stone of indestructible liberation. Radiate that knowing in all your thoughts and actions. Love all of creation. Join the dance of light, the fundamental constant of nature, and shine forth the clarity of your true essence. There is great power in simply identifying with the light:”As above, so below.” You are in God, and God is in you.

As you express unconditional love, you become more than you previously perceived yourself to be. You become illumined, the full manifestation of your divinity. In the embrace of your humanity, accept yourself and others unconditionally. Magnify your full presence. Yellow Sun will come in myriad forms to assist you. Be limitless. Accept and understand the nature of judgement, fear, light and dark within yourself and others. Love and accept yourself and others as you are, freed from previous boundaries. You are the dawning of the solar age.As you move toward your core of light, you will find a clear-light awareness that is innately innocent. In this place, the mind is restored to it’s original state of receptivity. Clarity and freedom become expressions of being, and bliss becomes the body. At this core of light, a new reality is born. From the union of the divine masculine and feminine is birthed the solar androgyny of cosmic consciousness.

Now we find ourselves in a great awakening. We have the opportunity to retrace our steps, to return to union with Original Cause. We who have deepened the illusion of seperation are now poised to retrieve what seemed to be lost forever. Through the gift of rebirth and ascension, we are reclaiming our original state of union with God. We are going home.

The process of rebirth and ascension can be viewed simply as the raising of the vibratory rate of the Earth and her children. It is embodied in the state of consciousness that knows the self as divine. The circlet, or crown, is a symbol of recognizing and knowing that divine self. So the crown as a sacred tool is a universal symbol of the completion of a circle of self-empowerment and self-authority. Full ascension is the freedom to take your physical form with you to other planes and dimensions. In preparation for the ascension, there is an opening and clearing of your light seals and chakras. If you choose to walk this path, know that in the embodiment of your “I Am” self, you will learn to accept all things unconditionally, forgiving and releasing all judgements of yourself and others. The activation of solar mind and ascension is already in progress. In divine fusion, you are becoming the one body of the ascension.Open your heart as a flower to the Sun, and become the same love that holds universes together!

Your Tone is Tone 5 – OvertoneCore purpose, central intent, foundation, place of centeredness, simplicity, acceptance of your humanness.Five is the ray of center, the first bar, the foundation of humanity in the individual self. Step into the center of your crystalline core. What do you find there? What is your foundation, your core purpose, your central intent, your individual vision? Use this vision as an access to the truth at your stellar core. See yourself as an ever-expanding hub of truth and light.You are the center of your own universe! Remember that there is great wisdom to be found within the human form. In genuine acceptance of your humanness, you find your foundation in individual self. Turn inward and bring more light into your form. Discover the foundation of your sacred center. In meditation, receive the serenity of the unis mundi, the place of perfect centeredness. In letting go of who you think you are, you become who you actually are. Be simple. You are always sitting in the center. You are the Zen master, centered in beginner’s mind.

http://spacestationplaza.com/kin.php?sesset=1#destiny_text

Lesson 72
Holding grievances is an attack on God’s plan for salvation.

While we have recognized that the ego’s plan for salvation is the opposite of God’s, we have not yet emphasized that it is an active attack on His plan, and a deliberate attempt to destroy it. In the attack, God is assigned the attributes which are actually associated with the ego, while the ego appears to take on the attributes of God.

The ego’s fundamental wish is to replace God. In fact, the ego is the physical embodiment of that wish. For it is that wish that seems to surround the mind with a body, keeping it separate and alone, and unable to reach other minds except through the body that was made to imprison it. The limit on communication cannot be the best means to expand communication. Yet the ego would have you believe that it is.

Although the attempt to keep the limitations that a body would impose is obvious here, it is perhaps not so apparent why holding grievances is an attack on God’s plan for salvation. But let us consider the kinds of things you are apt to hold grievances for. Are they not always associated with something a body does? A person says something you do not like. He does something that displeases you. He “betrays” his hostile thoughts in his behavior.

You are not dealing here with what the person is. On the contrary, you are exclusively concerned with what he does in a body. You are doing more than failing to help in freeing him from the body’s limitations. You are actively trying to hold him to it by confusing it with him, and judging them as one. Herein is God attacked, for if His Son is only a body, so must He be as well. A creator wholly unlike his creation is inconceivable.

If God is a body, what must His plan for salvation be? What could it be but death? In trying to present Himself as the Author of life and not of death, He is a liar and a deceiver, full of false promises and offering illusions in place of truth. The body’s apparent reality makes this view of God quite convincing. In fact, if the body were real, it would be difficult indeed to escape this conclusion. And every grievance that you hold insists that the body is real. It overlooks entirely what your brother is. It reinforces your belief that he is a body, and condemns him for it. And it asserts that his salvation must be death, projecting this attack onto God, and holding Him responsible for it.

To this carefully prepared arena, where angry animals seek for prey and mercy cannot enter, the ego comes to save you. God made you a body. Very well. Let us accept this and be glad. As a body, do not let yourself be deprived of what the body offers. Take the little you can get. God gave you nothing. The body is your only savior. It is the death of God and your salvation.

This is the universal belief of the world you see. Some hate the body, and try to hurt and humiliate it. Others love the body, and try to glorify and exalt it. But while the body stands at the center of your concept of yourself, you are attacking God’s plan for salvation, and holding your grievances against Him and His creation, that you may not hear the Voice of truth and welcome It as Friend. Your chosen savior takes His place instead. It is your friend; He is your enemy.

We will try today to stop these senseless attacks on salvation. We will try to welcome it instead. Your upside-down perception has been ruinous to your peace of mind. You have seen yourself in a body and the truth outside you, locked away from your awareness by the body’s limitations. Now we are going to try to see this differently.

The light of truth is in us, where it was placed by God. It is the body that is outside us, and is not our concern. To be without a body is to be in our natural state. To recognize the light of truth in us is to recognize ourselves as we are. To see our Self as separate from the body is to end the attack on God’s plan for salvation, and to accept it instead. And wherever His plan is accepted, it is accomplished already.

Our goal in the longer practice periods today is to become aware that God’s plan for salvation has already been accomplished in us. To achieve this goal, we must replace attack with acceptance. As long as we attack it, we cannot understand what God’s plan for us is. We are therefore attacking what we do not recognize. Now we are going to try to lay judgment aside, and ask what God’s plan for us is:

What is salvation, Father? I do not know.
Tell me, that I may understand.

Then we will wait in quiet for His answer. We have attacked God’s plan for salvation without waiting to hear what it is. We have shouted our grievances so loudly that we have not listened to His Voice. We have used our grievances to close our eyes and stop our ears.

Now we would see and hear and learn. “What is salvation, Father?” Ask and you will be answered. Seek and you will find. We are no longer asking the ego what salvation is and where to find it. We are asking it of truth. Be certain, then, that the answer will be true because of Whom you ask.

Whenever you feel your confidence wane and your hope of success flicker and go out, repeat your question and your request, remembering that you are asking of the infinite Creator of infinity, Who created you like Himself:

What is salvation, Father? I do not know.
Tell me, that I may understand.

He will answer. Be determined to hear.

One or perhaps two shorter practice periods an hour will be enough for today, since they will be somewhat longer than usual. These exercises should begin with this:

Holding grievances is an attack on God’s plan for salvation.
Let me accept it instead. What is salvation, Father?

Then wait a minute or so in silence, preferably with your eyes closed, and listen for His answer.

Castle 5
Green Central
Castle of Enchantment
209 MAGNETIC MOON 16
210 LUNAR DOG 10
211 ELECTRIC MONKEY 13
212 SELF-EXISTING HUMAN 15
213 OVERTONE SKYWALKER 13
214 RHYTHMIC WIZARD 16
215 RESONANT EAGLE 10
216 GALACTIC WARRIOR 12
217 SOLAR EARTH 11
218 PLANETARY MIRROR 23
219 SPECTRAL STORM 21
220 CRYSTAL SUN 21
221 COSMIC DRAGON 16
222 MAGNETIC WIND 22
223 LUNAR NIGHT 10
224 ELECTRIC SEED 15
225 SELF-EXISTING SERPENT 22
226 OVERTONE WORLDBRIDGER 18
227 RHYTHMIC HAND 10
228 RESONANT STAR 18
229 GALACTIC MOON 15
230 SOLAR DOG 17
231 PLANETARY MONKEY 9
232 SPECTRAL HUMAN 6
233 CRYSTAL SKYWALKER 20
234 COSMIC WIZARD 16
235 MAGNETIC EAGLE 14
236 LUNAR WARRIOR 9
237 ELECTRIC EARTH 12
238 SELF-EXISTING MIRROR 7
239 OVERTONE STORM 20
240 RHYTHMIC SUN 16
241 RESONANT DRAGON 21
242 GALACTIC WIND 13
243 SOLAR NIGHT 11
244 PLANETARY SEED 15
245 SPECTRAL SERPENT 18
246 CRYSTAL WORLDBRIDGER 16
247 COSMIC HAND 24
248 MAGNETIC STAR 14
249 LUNAR MOON 18
250 ELECTRIC DOG 10
251 SELF-EXISTING MONKEY 17
252 OVERTONE HUMAN 13
253 RHYTHMIC SKYWALKER 18
254 RESONANT WIZARD 21
255 GALACTIC EAGLE 16
256 SOLAR WARRIOR 21
257 PLANETARY EARTH 18
258 SPECTRAL MIRROR 14
259 CRYSTAL STORM 28
260 COSMIC SUN 22
Total Castle 5: 821
13-Moon Natural Time Calendar
SOLAR MOON 9
Pulse – Realize – Intention

SOLAR 7
Fri Mar 13, 2015
BLUE
OVERTONE
STORM
Guided by Accomplishment
KIN
239
Last Quarter
54.8%

Silio

http://galacticspacebook.com/page/synchrogalactic-yoga-ebook

http://www.lawoftime.org/pdfs/Synchrogalactic-Yoga.pdf?dl=1

Book of the Transcendence • Cosmic History Chronicles • Volume VI
Book of the Transcendence • Cosmic History Chronicles • Volume VI
4
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
5
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
6
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
7
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
8
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).
Chapter 5 • Synchrogalactic Yoga II: the Practices
9
Day Two: SELI
Level 1: Meditating the Muladhara (Root) Chakra
Sit in a comfortable meditative posture. Keep your spine erect and body relaxed. With the body
completely still, practice a few moments of natural mind meditation. Once the mind is sufficiently
clear, direct your attention to your root or Muladhara chakra. Make it as clear and pristine as possible,
glistening and sparkling with vibrant energy. When it is pure and translucent, pulsing at your root,
allow it to dissolve and transform itself into a four-petalled red lotus.
Concentrate on this area inside of your root chakra. This is a key chakra in Kundalini Yoga where
the awakening of the vital force begins; it is also the conjunction of 72,000 pairs of nerve endings in
the body.
In Samkhya philosophy, Muladhara is understood as moola prakriti, the transcendental basis of
physical nature. This is the base from which the three main psychic channels or nadis emerge and
flow up the spinal cord: Ida (mental force), left; Pingala (vital force), right; and Sushumna (spiritual
force), center.
This chakra is governed by the feminine principle or Shakti Goddess Dakini (Security). The
physical body zone of psychic activation extends from the root chakra to the solar plexus. Emotional
information from the solar plexus comes into the physical body at the root. At its base level this
chakra deals with security and survival—the basic instincts.
This chakra also serves as a storage center for much unconscious energy including “lower” emotions
such as guilt and other psychic complexes. With the awakening of this chakra, we proceed from the
unconscious to the conscious.
Muladhara affirmation: May the highest yogic force within the planetary consciousness direct all
manifestation to its fulfillment!
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Level 2: Activating Radial Plasma: Seli
Breathe deeply through your nostrils and allow your awareness to flow down from your nose and into
your root chakra. Bring your awareness to the inner Seli plasma at the center of the chakra. Visualize
the red symbol radiating streams of white light. This plasma accounts for the intensity of inner light.
Repeat the following while focusing on your root chakra: “My mother is the ultimate sphere, I see
the light.” Feel this sphere of light as the perfect form at your root chakra. This quality of perfection
is the actual nature of reality.
Cover your left nostril with your left thumb and breathe slowly and deeply three times in and out
through your right nostril. Flash onto the Seli plasma and feel the light of the ultimate sphere
emanating out of the root chakra. Now cover your right nostril with your right thumb and
repeat the three breaths, focusing all of your attention to your root chakra, Seli plasma. Feel this
luminosity (light) emanate from your root chakra, moving up your spinal column to your crown
chakra and then permeating your body to the tips of your fingers and toes. Feel your entire body
flooded with this radiant light, grounding you into the Earth and extending upward to the crown
of cosmic consciousness.
Feel the emanations of flowing streams of light clearing and releasing any blockages in your system.
The Great Mother energy nurtures the root of your being, the base or seat of the kundalini force.
Kundalini (life-force) energy is released from the root, activating the secret center and opening the
inner wisdom channel of the third eye.
Seli is the second stage of the three-part primary sensory quantum. A sensory quantum
is the first stage building block of sensory experience.
Level 3: Engaging the Second Mental Sphere (Sub- or Unconscious)
Level 2: Activating Radial Plasma: Seli
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Informative samadhi activates second mental sphere.
Visualize the second mental sphere (sub- or unconscious) in the brain and centered in the optic
nerve, encompassing the pineal gland and corpus callosum. This mental sphere governs the right
front hemisphere.
This sphere contains every perception and life experience that was not consciously registered or that
is filtered out of your day-to-day conscious mind (third mental sphere). What people think of as their
personality is primarily based on their own evaluation of their reactions to a set of circumstances.
Everyone experiences a different set and order of life circumstances and is given an equal opportunity
of responding consciously or unconsciously and/or positively or negatively.
This sphere corresponds to the third time dimension: Cosmic synchronization. Cosmic synchronization
refers to mastery of the synchronic order: Self-creation through time. Here, we impress the codes of
the synchronic order, embedding them into our subconscious.
The second mental sphere is activated as informative samadhi. Cultivation of unbroken meditative
awareness allows us to access information previously out of range of our waking conscious.
Knowledge of the Law of Time lies dormant in this mental sphere. The Law of Time makes
conscious what was previously unconscious. According to the Law of Time all life possesses
unconscious energy
This mental sphere is activated by cultivating states of peripheral awareness, both through meditation
and by contemplation of the Law of Time: Time as the evolution of consciousness.
If our day to day experience remains unconscious of the Law of Time, then when an experience
occurs in our timespace, we will not be aware of the opportunity for heightened consciousness that is
being presented to us. However, if we are conscious of the Law of Time, then our experiences become
triggers that enter us into higher consciousness.
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Level 4: Opening the Second Heptad Gate (291)
Visualize the red four-petaled lotus Muladhara chakra with the red Seli plasma
superimposed over it at your root. Hold this visualization and feel the two intermingle
as you chant the sacred letter HRAM as long as your breath can sustain it.
Locate Heptad Gate 291 and the Alpha-Beta symbol on the 441 holomind perceiver. Its matrix
location is V11:H5, fifth circuit, 7th time dimension, vertical time cosmic command descending. Now
locate it in your body at the middle back of your skull, halfway between base and crown (see graphic
at the end of this chapter).
Visualize the Alpha-Beta hyperplasma above the red Seli in your root chakra. Take the Alpha-
Beta into the second mental sphere in the third time dimension (cosmic synchronization) where
it activates the subconscious as informative samadhi. Here is the intergalactic channel (BMU
351) through which the Alpha-Beta hyperplasma is secreted into the front, right hemisphere of
the brain.
From the second mental sphere, mentally direct the Alpha-Beta hyperplasma to the root chakra
and impress it above the Seli seal. Hold this with four alternate nostril breaths (four times in and out
through each nostril), followed by one breath through both nostrils.
Ascend up the central column (spine), secreting this Alpha-Beta hyperplasma into all 144,000
etheric fibers of the astral body. Practice the breath of fire, rapid shallow breathing through the
nose, transmuting any blockages or obscurations into streams of crystal clear informative samadhi
spreading throughout your entire nervous system.
Spectral, electric red and blue Alpha-Beta vibrates subtle activating force into all etheric fibers.
Descend back down central channel and leave Seli at the root chakra. Ascend back up central
channel and return your consciousness to the second mental sphere, then close and seal the Heptad
Gate at the middle of the back of your skull. Relax and breathe slowly and deeply at least 13 times.
Harmonic UR rune 88: Galactic Life Whole Realized as Cosmic Consciousness.
For additional practice: Locate Heptad Gate 291 on the Hunab Ku 21. Note that it corresponds to
the Avatar, Accomplisher of Knowledge, the Exemplar; G/K Earth, Bode Number 10. Study all of the
connections (see graphic at the end of this chapter).
Chapter 5 • Synchrogalactic Yoga II: the Practices
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Day Three: GAMMA
Level 1: Meditating the Ajna (Third Eye) 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 third eye or Ajna chakra. Make it as clear and pristine as possible,
glistening and sparkling with vibrant energy. When it is pure and translucent, pulsing at your brow,
allow it to dissolve and transform itself into a two-petalled indigo lotus.
Concentrate on this area inside of your third eye chakra. Concentration on this chakra awakens the
pineal gland, opening our inner vision to the receptivity of cosmic forces; this is the doorway to the
astral and psychic dimensions of consciousness.
The word “ajna” is derived from the Sanskrit root which means “to know, obey or follow.” Literally,
ajna means “command” or “the monitoring center.” It is also sometimes referred to as the chakra
of the mind or the eye of wisdom. The Ajna chakra is the point where the three main nadis (Ida,
Pingala and Sushumna) merge into one stream of consciousness and flow up to the crown center.
To awaken the Ajna chakra requires discipline and persistent concentration. Visualize a dot of light
and stay focused on the single point of light to cultivate your inner vision. The purpose of this action
is to pacify the lower emotions, open the inner vision, and sustain concentration. Cultivation of the
Ajna chakra lifts us to a level of continuing consciousness, creating the possibility for mind-to-mind
communication or telepathy.
This chakra is governed by the feminine principle or Shakti Goddess Hakini (Insight). It holds the
key to intuition, or sixth sense—direct attunement or attaining divine knowledge directly without
the aid of the senses—what is traditionally called “gnosis.”
When this center is finally awakened the body becomes flooded with bliss light radiance that
illuminates all you set your mind on. You are creating a light transmission antennae from the inside
out so that the higher intelligence may connect with you. Once sufficiently disciplined, your inner
vision can be directed to any one of your other chakras to retrieve information, impressions, stored
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memories and/or insights. It is through the Ajna chakra that we may see the hidden essence of the
world of appearance: past, future and present at once. When the mind is purified, then the other
chakras naturally awaken.
Ajna affirmation: May we be granted galactic vision to transform all matter into the purifying radiance of
the higher dream!
Level 2: Activating Radial Plasma: Gamma
Breathe deeply through your nostrils and allow your awareness to flow up your nose and into your
third eye chakra. Bring your awareness to the inner Gamma plasma at the center of the chakra.
Visualize the white symbol radiating out to all points of the universe with peaceful equanimity and
equalization of light and heat charges.
Repeat the following while focusing on your third eye: “My lineage is the union of intrinsic awareness
and the ultimate sphere, I attain the power of peace.” Allow yourself to feel the merging of light
(perfect radiant form) and heat (intrinsic awareness) within the third eye. Feel the inherent perfection
and innate self-liberation of peace that always exists in the present moment.
To discover the lineage of heat and light cover your left nostril with your left thumb and breathe
deeply three times in and out through your right nostril. First, flash onto the yellow Dali plasma
at your crown chakra and feel the heat of intrinsic awareness emanating from this center. Now,
cover your right nostril with your right thumb and breathe deeply three times in and out of your left
nostril. Flash onto the luminous red Seli plasma at your root chakra and feel the soothing flow of the
radiating sphere of light. Contemplate the mystery of light and heat.
Now merge the heat from the crown and light from the root together in your third eye, white
Gamma plasma. Feel the pulsing union of this intrinsic awareness (heat) and ultimate sphere
(light). Your entire body and glandular system is pacified and bathed in the warmth of this divine
mother/father light.
Chapter 5 • Synchrogalactic Yoga II: the Practices
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With sufficient concentration and practice, the thermic energy from both the crown chakra as well
as the exterior higher-dimensional light universe floods into the third eye and fills the physical and
astral nervous system with radiant insight, reinstating our clairvoyant birthright.
Gamma is the third stage that completes the three-part primary sensory quantum.
A sensory quantum is the first stage building block of sensory experience.
Level 3: Engaging the Third Mental Sphere (Waking Conscious)
Waking conscious mediumship activates third mental sphere.
Visualize the third mental sphere (waking conscious) located in the brain at the anterior portion of
the right cerebral hemisphere above the right eye. This mental sphere generally functions solely with
the third-dimensional self, but in a state of wakefulness it operates at the beta level governing the left
front cerebral hemisphere.
The third mental sphere is the medium of thought, decision and moment-to-moment awareness.
Becoming conscious means to question everything back to its source. True knowledge begins first
with curiosity, a desire to know. This desire to know creates the space for intelligent questions to arise.
With these questions comes the desire to know the answer. The feedback received varies according
to the quality of the question.
This mental sphere governs the power of free will; it is intended to be disciplined by the exercise of
will on behalf of a spiritually coordinated purpose. When this is achieved, then the eye of wisdom
opens and gnosis becomes possible.
This sphere also corresponds to the fourth time dimension: Cosmic cube. Cosmic cube refers to the
highest level of cosmic mastery entering us into higher mental design processes of co-creation. The
most direct way to activate this level of awareness is by practicing tuning the third eye to the Supreme
Being; shining, full of light, pure, perfect and free of obscurations. Keep the mind fixed for as long
as possible on this formless One; the Creator of all Knowledge and Intelligence. Allow your mind to
merge with all of creation.
The ability to have one-pointed consciousness is the key to waking conscious mediumship. When the
mind is concentrated at this point then comes the transcendence of individual unconsciousness into
collective planetary consciousness.
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Level 4: Opening the Third Heptad Gate (144)
Visualize the indigo two-petaled lotus Ajna chakra with the white Gamma
plasma superimposed over it at your brow. Hold this visualization and feel the two
intermingle as you chant the sacred letter HRAHA as long as your breath can
sustain it.
Locate Heptad Gate 144 and the Beta-Beta symbol on the 441 holomind perceiver. Its
matrix location is V11:H20, second circuit, 8th time dimension, vertical time cosmic command
ascending. Now locate it in your body at the front of your skull, at the brow (see graphic at the
end of this chapter).
Visualize the Beta-Beta hyperplasma above the white Gamma in your third eye chakra. Take
the Beta-Beta into the third mental sphere in the fourth time dimension (cosmic cube) where it
activates the conscious mind as waking mediumship. Here is the intergalactic channel (BMU 321)
through which the Beta-Beta hyperplasma is secreted into the front, left hemisphere of the brain.
From the third mental sphere, mentally direct the Beta-Beta hyperplasma to the third eye chakra
and impress it above the Gamma seal. Hold this with four alternate nostril breaths (four times in and
out through each nostril), followed by one breath through both nostrils.
Descend down the central column (spine), secreting this Beta-Beta hyperplasma into all 144,000
etheric fibers of the astral body. Practice the breath of fire, rapid shallow breathing through the
nose, transmuting any blockages or obscurations into streams of crystal clear waking conscious
mediumship spreading throughout your entire nervous system.
Spectral, electric blue Beta-Beta vibrates subtle activating force into all etheric fibers. Ascend back
up central channel and leave Gamma at the third eye chakra. Return your consciousness to the
third mental sphere, then close and seal the Heptad Gate at your third eye. Relax and breathe slowly
and deeply at least 13 times.
Harmonic UR rune 91: Galactic Art Whole Defines Space.
For additional practice: Locate Heptad Gate 144 on the Hunab Ku 21. Note that it corresponds to
the High Priestess, Spirit Essence, Urania, Lady of the Winds; G/K Uranus, Bode Number 196. Study
all of the connections (see graphic at the end of this chapter).
Chapter 5 • Synchrogalactic Yoga II: the Practices
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Day Four: KALI
Level 1: Meditating the Svadhisthana (Secret Center) 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 secret center or Svadhisthana chakra. Make it as clear and pristine
as possible, glistening and sparkling with vibrant energy. When it is pure and translucent, pulsing at
your secret center, allow it to dissolve and transform itself into an orange six-petalled lotus.
Concentrate on this area inside of your secret center chakra. This is the seat of sexual awareness and
holds a supremely powerful energy. This is also the seat of body consciousness.
In yogic tradition, the Svadhisthana is known as the substratum or basis of individual human
consciousness. It is the container of all karmas, impressions, past lives and previous experience,
or the unconscious, as it pertains specifically to the formation of the earthly personality or
circumstantial persona.
This chakra is governed by the feminine principle or Shakti Goddess Rakini (Sexuality). This
is the place that stores the most psychic blockages and karma—the collective karma of the
unconscious. We want to awaken the secret center in order to open our inner vision to the
receptivity of cosmic electricity.
When this center is finally awakened the body becomes flooded with cosmic electricity that connects
all other chakras. This is the area to transmute and re-channel the powerful sexual, or kundalini
energy into a higher form of electricity. The energy stored in this chakra can be used to vitalize the
different levels of being.
Svadhisthana affirmation: May the supramental forces gather their electroplasmic structures of spiritual
evolution and release them into the noosphere!
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Level 2: Activating Radial Plasma: Kali
Breathe deeply through your nostrils and allow your awareness to flow up your nose and down into
your secret center chakra. Bring your awareness to the inner Kali plasma at the center of the chakra.
Visualize the blue symbol radiating streams of white light.
Feel the Kali plasma gathering in the secret center, accounting for the quality of intensified light
heat, which is also associated with the sexual, or kundalini energy.
Repeat the following while focusing on your secret center: “My name is the glorious lotus-born, I
catalyze the light-heat within.” Feel within yourself this light-heat, the self-generated electricity that
arises from a condition of immaculate purity.
Cover your left nostril with your left thumb and breathe deeply three times in and out through
your right nostril. Flash onto the Kali plasma and feel the intensified light-heat emanating out of
the secret center chakra. Now cover your right nostril with your right thumb and repeat the three
breaths. Focus on the Kali plasma and feel this intrinsic light-heat awareness pulsing from your secret
center chakra into your entire being. Feel the flowing streams of light and heat catalyzing your entire
system into ever more subtle spirals of radiance. This powerful energy emanates from your secret
center chakra, activating, circulating and invigorating all other chakras. You are the glorious lotus-
born, born from Father Heat and Mother Light.
Kali plasma is the link between the three light-heat sensory plasmas and the three telepathic
plasmas. It is the catalytic agent between the thermic/luminic sensory quantum and the
subatomic telepathic quantum.
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Level 3: Engaging the Fourth Mental Sphere (Continuing Conscious)
Higher mind control activates fourth mental sphere.
Visualize the fourth mental sphere (continuing conscious) located in the brain above the left eye in
the left cerebral hemisphere. This mental sphere controls and governs the rear left hemisphere.
Continuing consciousness is the ability to maintain a conscious thoughtform in succession over a
long, unbroken period of time. In terms of Cosmic Science, continuing consciousness is the ability of
the 4-D “Other” to maintain direct communication with the 5-D “Higher Self” and to continue to
establish and extend realization of the whole to the 3-D “self”.
This sphere corresponds to the second time dimension: Cosmic ascension. Cosmic ascension refers
to the mastery of higher powers of telepathic perception and projection. This means we can perceive
ourselves anywhere in the universe and project to those places as necessary.
To cultivate continuing consciousness choose a thought, mental structure or series of numbers to focus
on. You might also practice maintaining projective geometries, like an icosahedron or dodecahedron.
Concentrate and fill your mind entirely with this inner perception or mental construct—keep it
filled with this thought. The moment that any other thought tries to enter the mind displace it
immediately with the thought-construct upon which you are concentrating.
Continue until you acquire the skill of being able to concentrate on anything for as long as you wish,
or until it appears before you in hallucinatory clarity. Persistent training in control of your thought-
world prepares you for supermental descent of consciousness. Analyze every thought that arises. If a
thought is not constructive or harmonious, let it go immediately. Do this as often as necessary until
it becomes second nature. When you attain this capacity you will experience higher mind control:
you are no longer the doer or the thinker, but the higher self has intervened.
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Level 4: Opening the Fourth Heptad Gate (315)
Visualize the orange six-petaled lotus Svadhisthana chakra with the blue Kali
plasma superimposed over it at your sacral area. Hold this visualization and feel
the two intermingle as you chant the sacred letter HRIM as long as your breath
can sustain it.
Locate Heptad Gate 315 and the Beta-Alpha symbol on the 441 holomind perceiver. Its matrix
location is V11:H17, fifth circuit, 8th time dimension, vertical time cosmic command ascending. Now
locate it in your body at the top of your forehead, just above the third eye (see graphic at the end of
this chapter).
Visualize the Beta-Alpha hyperplasma above the blue Kali in your secret center chakra. Take
the Beta-Alpha into the fourth mental sphere in the second time dimension (cosmic ascension)
where it activates continuing conscious as higher mind control. Here is the intergalactic channel
(BMU 331) through which the Beta-Alpha hyperplasma is secreted into the rear left hemisphere of
the brain.
From the fourth mental sphere, mentally direct the Beta-Alpha hyperplasma to the secret center
chakra and impress it above the Kali seal. Hold this with four alternate nostril breaths (four times in
and out through each nostril), followed by one breath through both nostrils.
Ascend up the central column (spine), secreting this Beta-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 higher mind control
spreading through your entire nervous system.
Spectral, electric blue and red Beta-Alpha vibrates subtle activating force into all etheric fibers.
Descend back down central channel and leave Kali at the secret center chakra. Ascend back up
central channel and return your consciousness to the fourth mental sphere, then close and seal the
Heptad Gate at the top front of your skull. Relax and breathe slowly and deeply at least 13 times.
Harmonic UR rune 95: Galactic Art Whole Becomes Meditation of Reality.
For additional practice: Locate Heptad Gate 315 on the Hunab Ku 21. Note that it corresponds to
the Prophet, the Renewer of Culture, World Teacher; S/P Mars, Bode Number 16. Study all of the
connections (see graphic at the end of this chapter).
Chapter 5 • Synchrogalactic Yoga II: the Practices
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Day Five: ALPHA
Level 1: Meditating the Vishuddha (Throat) 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 throat or Vishuddha chakra. Make it as clear and pristine as
possible, glistening and sparkling with vibrant energy. When it is pure and translucent, radiating
from your throat, allow it to dissolve and transform itself into a blue sixteen-petalled lotus.
Concentrate on this area inside of your throat chakra. This center contains the will to communicate
and to extend oneself to others in patterns of informative thought and behavior.
The Vishuddha chakra is the channel of communication bringing the fourth dimension through
to the third dimension. This deals both with the mental and emotional bodies and is the center
for artistic expression and communicating intelligence derived from the higher mental spheres
(5th and 6th).
The Vishuddha chakra is known by some yogic traditions as the chakra of spiritual rebirth, and in
Kundalini yoga as the “fountain of youth”, the place where spontaneous physical rejuvenation begins.
To activate the Vishuddha chakra you may recite prayers, sing devotional songs or practice mantra.
Chant “Ahhh” seven times to open the throat chakra.
This chakra is governed by the feminine principle or Shakti Goddess Shakini (Knowledge). The
Vishuddha is also the center of purification and discrimination and the locus of vijnana, or divine
analytical wisdom. By focusing our attention on this chakra, we can discriminate between messages
from the higher mind from messages of ego.
This Vishuddha chakra is related with Nada Yoga, or the branch of kundalini yoga concerned with
sound vibration (Vishuddha and Muladhara are considered to be the two basic centers of vibration).
The Muladhara chakra corresponds to the cosmic vibratory root, while the Vishuddha chakra is
the receiver of the higher harmonics of the music of the spheres. When this chakra reaches its
highest state, sounds emitted take on magical qualities that change the space of the listener through
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vibration. This chakra can also be utilized as a receiving station to tune into the thoughts and
feelings of people both far and near.
This is the supermental reception center of thought-waves and transmissions which discriminates
then directs messages to the appropriate chakra. As this chakra awakens, we can begin to direct the
energies of the body from the lower to the higher chakras, reconnecting our expression as higher
resonant channels of the cosmos.
Note: The nerve channel in the throat is also associated with kurma nadi, the tortoise nadi. When
this nadi is awakened the practitioner is able to completely overcome the desire and necessity for
food and drink. (This has been demonstrated by many yogis, particularly in India. Examples of such
yogis/yoginis can be found in Autobiography of a Yogi, by Sri Paramahansa Yogananda).
Vishuddha affirmation: May the vision of the star elders of the great councils of light and wisdom speak
through me so that all may ascend to sublime grace!
Level 2: Activating Radial Plasma: Alpha
Breathe deeply through your nostrils and allow your awareness to flow up your nose and down into
your throat chakra. Bring your awareness to the inner Alpha plasma at the center of the chakra.
Visualize the yellow symbol radiating luminous streams of white light.
Feel the electrical vibration of the Alpha plasma gathered in the throat center. This center activates
the double-extended electrical charge, which is in telepathic resonance with the South Pole. Repeat
the following while focusing on your throat chakra: “My country is the unborn ultimate sphere,
I release the double-extended electron at the South Pole.” Unborn refers to the unconditional
indestructible state that pervades the entire universe from beginningless beginning to endless end.
Feel your consciousness align with Universal consciousness as your vibration raises to the frequency
of the new Earth. All knots and obscurations dissolve from your mental stream as you merge into the
great ocean of superconscious universal mind.
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Cover your left nostril with your left thumb and breathe deeply three times in and out through your
right nostril. Flash onto the Alpha plasma and feel the light streaming in from the Universal Mind
purifying your throat chakra, and cleansing all of your communication channels. Now cover your
right nostril with your right thumb and repeat the three breaths, focusing all of your attention on the
throat chakra. Your throat chakra emanates sound enlivening and resonating healing vibrations to
all of the other chakras. You are the creator of the new stories, the teller of the new tales.
Alpha plasma charge is the first stage of the three-part telepathic quantum. At the
center of Alpha feel the integrated charges of the sensory quanta: Dali, Seli, and
Gamma, transmuted by Kali into the Alpha telepathic charge. Then by extending your
mind telepathically to the south of the Planet, release the double-extended electron
at the South Pole.
Level 3: Engaging the Fifth Mental Sphere (Superconscious)
Hyperelectronic superconscious activates fifth mental sphere.
Visualize the fifth mental sphere (superconscious) situated in the brain above the left ear in the left
cerebral hemisphere. This is the seat of the fifth-dimensional higher self and functions with the
fourth-dimensional “Other”. This mental sphere governs and activates the right lateral hemispheres
midway between right ear and right temple where it sends paranormal impulses to the first mental
sphere: preconscious.
Superconsciousness lies behind the veil of waking consciousness. It is sometimes referred to as cosmic
consciousness or Christ consciousness; the self-existing consciousness bliss that transcends creation.
The quality of our thoughts and attention is key to harnessing these superconscious powers.
Our thoughts are electronic lines of force that release into the atmosphere and create specific effects
according to the strength of the thought. To embody a superconscious state of mind requires persistent
and attentive concentration and devotion to meditation practice.
This sphere corresponds to the fifth time dimension, the radial time of the superconscious fifth-
dimensional Higher Self. It is characterized by an electrical hyper-clarity that is definitely not “of this
world.” This sphere is increasingly activated with the advent of the noosphere, and is characterized
by total holistic perception. Incorporating the continuing conscious of the fourth mental sphere, the
superconscious expands into the mentation waves of the fifth-dimensional higher self. A “mentation”
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wave is a configuration of telepathic potentialities, independent of language, and based on whole
orders of supermental precepts intrinsic to non-egoic knowing. To cultivate a superconscious mind,
meditate the whole Earth as a single organism held together by a universal thought-field.
Whole Earth Meditation
Visualize yourself right where you are. Notice the space that you are in, whether it be inside or outside. Now lift
out of the environment you find yourself in and look down on it from above. Lift out further and see the entire
street or area that you are in. Now expand out and lift higher and higher into space. From space, view the Earth
as a single luminous blue mandala. See the Earth from all angles. See it as a planetary orb, a wheel spinning in
space with an essential value, its dharma or truth. The dharma or capacity of Earth is its capacity to sustain life.
Visualize the whole of life on Earth, from the animals, to the plants, to the humans down onto the insects
and plankton. See it all as one whole system. The whole of the life on the Earth is the biosphere, or the sphere
of life that covers the surface of the Earth like a film or vibrant mantle that is ever in motion. Really visualize how
all of the different life forms and processes are one unity on this shining blue orb.
Now let your mind penetrate beneath the surface of the Earth. Feel the spherical layers of sediment and
crystalline rock. Go to the core and find the massive iron crystal octahedron. Feel this crystal core as a dynamic
radio receiver elongated in the direction of each of its magnetic poles. Place yourself in meditation at the very
center of that crystal radio receiver. Who is the Earth receiving? What is the Earth broadcasting? Where is the
Earth receiving? What messages is Earth giving you right now?
Note: Application of advanced pure meditation techniques are necessary to unify with universal cosmic space.
Telepathic supernormative thoughtforms are always coming from the fifth mental sphere, the superconscious.
Chapter 5 • Synchrogalactic Yoga II: the Practices
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Level 4: Opening the Fifth Heptad Gate (414)
Visualize the blue sixteen-petaled lotus Vishuddha chakra with the yellow
Alpha plasma superimposed over it at your throat. Hold this visualization and
feel the two intermingle as you chant the sacred letter HRAUM as long as your
breath can sustain it.
Locate Heptad Gate 414 and the Hyperelectron symbol on the 441 holomind perceiver. Its matrix
location is V11:H14, eighth circuit, 9th time dimension, inner core time. Now locate it in your body
at front, center top of your skull (see graphic at the end of this chapter).
Visualize the Hyperelectron with the spiraling red Kuali force field above the yellow Alpha in your
throat chakra. Take the Hyperelectron into the fifth mental sphere in the fifth time dimension (red
Kuali electrothermic force field H11:V1-7, right-handed time) where it activates the superconscious
as hyperelectronic superconscious informing mental spheres one and two.
From the fifth mental sphere, mentally direct the black Hyperelectron to the throat chakra and
impress it above the Alpha seal. Hold this with four alternate nostril breaths (four times in and out
through each nostril), followed by one breath through both nostrils.
Descend down the central column (spine), secreting the Hyperelectron (red kuali force field) into all
144,000 etheric fibers of the astral body. Practice the breath of fire, rapid shallow breathing through
the nose, transmuting any blockages or obscurations into streams of crystal clear hyperelectronic
superconscious spreading through your entire nervous system.
The black Hyperelectron with spectral, electric red Kuali force field vibrates subtle activating
electronic force into all etheric fibers. Descend back down central channel and leave Alpha at the
throat chakra. Return your consciousness to the fifth mental sphere, then close and seal the Heptad
Gate at the front top-center of your skull. Relax and breathe slowly and deeply at least 13 times.
Harmonic UR rune 90: Galactic Art Whole Defined by Time.
For additional practice: Locate Heptad Gate 414 on the Hunab Ku 21. Note that it corresponds
to the Enlightened One, the Bringer of the Higher Truth, the Renewer of Life, Holder of the
Timespace Wisdom; G/K Pluto, Bode Number 388. Study all of the connections (see graphic at the
end of this chapter).
Book of the Transcendence • Cosmic History Chronicles • Volume VI
26
Day Six: LIMI
Level 1: Meditating the Manipura (Solar Plexus) Chakra
Sit in a comfortable meditative posture. Keep your spine erect and body relaxed. With the body
completely still, practice a few moments of natural mind meditation. Once the mind is sufficiently
clear, direct your attention to your solar plexus or Manipura chakra. Make it as clear and pristine
as possible, glistening and sparkling with vibrant energy. When it is pure and translucent, radiating
from your solar plexus, allow it to dissolve and transform itself into a yellow ten-petalled lotus.
Concentrate on this area inside your solar plexus. The solar plexus is considered the second brain
and the central storehouse of prana. The energy stored in this chakra can be used to connect us
both individually and as a planet, through the Sun, to the galactic core, Hunab Ku. In the Tibetan
tradition this chakra is known as mani padma, or “jeweled lotus.” This is the point where all 72,000
nerve endings (on each side of the body) meet, for a total of 144,000 nerve endings.
This chakra is governed by the feminine principle or Shakti Goddess Lakini (Authority). This chakra
center is also associated with willpower, and power in general; it is the place of empowerment and
disempowerment, judgment and identity. The solar plexus is the processing chamber of the instinctual/
intuitive energy and emotional intelligence. This energy is transferred to the heart chakra where the
transduction of emotional energy is experienced as the “intelligence of the heart.”
Meditation on the Manipura chakra leads to knowledge of the entire physical and subtle body
system. When this center is purified and awakened, then it is possible to reconnect (via the etheric
“highway” of the kuxan suum or cosmic umbilical cord) to the center of the galaxy, Hunab Ku. When
this reconnection takes place the body becomes disease-free and luminous, and consciousness does
not fall back into a lower state.
This chakra is often compared to the heat and the power of the Sun, radiating and distributing
pranic energy throughout the entire human system. To awaken this chakra, breathe slowly into the
solar plexus and feel the expansion and contraction of the navel as you breathe in and out through
the naval. Breathe in, hold and suck the stomach in, then push it out when you exhale. Do this
several times focusing on the purification of the abdominal area.
Chapter 5 • Synchrogalactic Yoga II: the Practices
27
From this center feel the kuxan suum as the etheric fiber that flows directly to the center of the
galaxy, making the solar plexus chakra a vital information receptacle. The kuxan suum connects the
planetary circuit with the solar and galactic circuits.
Through an effort of imaginal will, we can direct our astral body through the reflective membrane of
the planetary field into the Sun and then ultimately to the galactic core. This is the area allowing us
to transmute and override primitive lower emotions by opening to receive the influx of higher cosmic
energy. It is important to visualize the kuxan suum as a luminous etheric thread extending from the
solar plexus to the center of the galaxy. This establishes us in the galactic order of reality.
Manipura affirmation: May our perceptions be organized into a cosmic whole that we may all become one
with the radialized order of the Primal Source!
Level 2: Activating Radial Plasma: Limi
Breathe deeply through both your nostrils and allow your awareness to flow up your nose and down
into your solar plexus chakra. Bring your awareness to the inner Limi plasma at the center of the
chakra. Visualize the red symbol radiating luminous streams of white light.
Feel the Limi plasma vibrating, electrically gathered in the solar plexus, accounting for the mental
electron electrical charge, which is in telepathic resonance with the North Pole.
Repeat the following while focusing on your solar plexus chakra: “I consume dualistic thoughts as
food, I purify the mental-electron at the North Pole.” Feel all conditioned thoughts dissolve in the
light of intrinsic awareness.
Cover your left nostril with your left thumb and breathe deeply three times in and out through your
right nostril. Flash onto the Limi plasma and feel the galactic connection out of the solar plexus. Now
cover the right nostril with the right thumb and repeat the three breaths. Focus all of your attention
Book of the Transcendence • Cosmic History Chronicles • Volume VI
28
to your solar plexus chakra, Limi plasma, and feel into the galactic reality being pulsed, breathed and
radiated from your solar plexus chakra into the world.
Feel the Limi plasma gathered in the solar plexus accounting for the mental electron charge in
telepathic resonance with the North Pole. The Limi charge is the second of three plasmas to form
the telepathic quantum. This is the second telepathic plasma where you take the sensory quantum
transmutations and breathe them out into the world through your solar plexus, emanating stabilizing
vibrations to the astral and emotional bodies, soothing the rest of the chakras.
At the center of Limi feel the integrated charges of the sensory quanta: Dali, Seli,
and Gamma, transmuted by Kali and the Alpha telepathic charge which initiates the
telepathic quanta. Then by extending your mind telepathically to the north of the
Planet, place the mental electron at the North Pole and purify it.
Level 3: Engaging the Sixth Mental Sphere (Subliminal Conscious)
Hyperneutronic subliminal consciousness activates sixth mental sphere.
Visualize the sixth mental sphere (subliminal conscious) located in the brain above the right ear in
the right cerebral hemisphere. This sphere governs and controls the left lateral hemisphere. (Note
how 5th and 6th mental spheres govern parts of the brain opposite their locus, exhibiting together a
type of crossover polarity).
Subliminal means you are operating independent of past and future; this is how people can
contact different entities on different planes of existence. Since subliminal consciousness
is independent of past and future, you can tune into it at the conscious level, suspending all
conditioned thought-programs. This mental sphere functions with the third-dimensional “self,”
storing impressions which are then transmuted into subliminal patterns of communication.
The sixth mental sphere allows us access to the parapsychic, supramental realm. This is the seat of
the telepathic scanning system and interdimensional programs. To experience this, relax and focus
your breath awareness on the psychic passages between the root, solar plexus and throat centers. Feel
the upward circulation of energy and visualize yourself as a cosmic antenna for higher intelligence.
Open yourself to become a telepathic receptor of higher mind capable of transmitting and receiving
subliminal messages.
Chapter 5 • Synchrogalactic Yoga II: the Practices
29
This intention, maintained through undistracted, non-conceptual meditative awareness, activates
higher mind telepathic receptivity. This can also be realized and cultivated through dreamtime.
Note that this mental sphere contains subliminal suggestive impulses that affect third-dimensional
functions as “intuitive flashes” (but which may actually be telepathic transmissions from remote points
of supermental cosmic civilization trying to establish “contact”). These contacts leave impressions
in the sixth mental sphere, which may be transmitted or transduced in any number of ways, which
include ear-ringing, subliminal or hypnogogic imagery, déjà vu’s, etc.
Level 4: Opening the Sixth Heptad Gate (402)
Visualize the yellow ten-petaled lotus Manipura chakra with the red Limi
plasma superimposed over it at your solar plexus. Hold this visualization and
feel the two intermingle as you chant the sacred letter HRUM as long as
your breath can sustain it.
Locate Heptad Gate 402 and the Hyperneutron symbol on the 441 holomind perceiver. Its matrix
location is V11:H8, eighth circuit, 9th time dimension, inner core time. Now locate it in your body at
the back, top center of your skull (see graphic at the end of this chapter).
Visualize the Hyperneutron with the rectilinear blue Duar force field above the red Limi in
your solar plexus chakra. Take the Hyperneutron into the sixth mental sphere in the sixth time
dimension (blue Duar electroluminic force field H11:V15-21, left-handed time) where it activates the
subliminal conscious as hyperneutronic subliminal conscious informing mental spheres three
and four.
From the sixth mental sphere, mentally direct the Hyperneutron to the solar plexus chakra and
impress it above the Limi seal. Hold this with four alternate nostril breaths (four times in and out
through each nostril), followed by one breath through both nostrils.
Ascend up the central column (spine), secreting the Hyperneutron (blue duar force field) into all
144,000 etheric fibers of the astral body. Practice the breath of fire, rapid shallow breathing through
the nose, transmuting any blockages or obscurations into streams of crystal clear hyperneutronic
subliminal consciousness spreading through your entire nervous system.
The black Hyperneutron with spectral, electric blue Duar force field vibrates subtle
activating neutronic force into all etheric fibers. Descend back down the central channel and
Book of the Transcendence • Cosmic History Chronicles • Volume VI
30
leave Limi at the solar plexus chakra. Return your consciousness to the sixth mental sphere,
then close and seal the Heptad Gate at the back top-side of your skull. Relax and breathe slowly
and deeply at least 13 times.
Harmonic UR rune 81: Radiogenesis Establishes Galactic Life Whole.
For additional practice: Locate Heptad Gate 402 on the Hunab Ku 21. Note that it corresponds to
the Yogi/Yogini, the Meditation Master, Holder of the Transcendental Wisdom; S/P Neptune, Bode
Number 300. Study all of the connections (see graphic at the end of this chapter).
Chapter 5 • Synchrogalactic Yoga II: the Practices
31
Day Seven: SILIO
Level 1: Meditating the Anahata (Heart) 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 heart or Anahata chakra. Make it as clear and pristine as possible,
glistening and sparkling with vibrant energy. When it is pure and translucent, radiating from your
heart, allow it to dissolve and transform itself into a green twelve-petalled lotus.
Concentrate on this area inside of your heart chakra. The heart is the main transducer of energy and
is also an organ of knowing; it is the key to developing clairsentience—divine sense of touch—and
also the place where “gnosis”, direct knowledge of the supreme reality, occurs.
This Anahata chakra is governed by the feminine principle or Shakti Goddess Kakini (Devotion).
This chakra serves as the seat of the memory of God through devotion, or bodhichitta, the mind of
the aspiration to enlightenment. This area contains the transcendental programs that transform
biological survival issues into forms of selfless compassion.
The heart energy is fed by the secret center, the seat of life-force energy. The heart chakra contains
all impulses of innate being or essence nature. At this center comes the input from both the physical
and mental bodies. The heart is like a mirror: if the input is unclear and distorted then so is the
feedback. To activate the heart essence, body and mind must be purified. The heart center balances
male/female (yin/yang) energies through pure unconditional love and cultivation of the higher
emotional body.
To awaken the heart chakra, think of someone that you love deeply. Feel your heart open, emanating
warmth and light. Now stay with this feeling and expand it until it becomes love for all beings. Allow
this quality of love-bliss to circulate from your heart center to the rest of your body. Extend love and
forgiveness toward yourself and to everyone on the Planet.
Feel the electromagnetic energy radiate from your heart. Feel your love and gratitude cradling the
whole Earth and all of life. When the Anahata center is fully awakened, the body is transmuted
Book of the Transcendence • Cosmic History Chronicles • Volume VI
32
by higher emotions and the heart chakra floods the subtle body with divine love; this flow of vital
energy is the love of God.
Yogis say this chakra can be awakened simply through repetition of a syllable or mantra until it
becomes the spontaneous form of your conscious awareness. This chakra is awakened in accordance
with the degree of our love and devotion to the Creator, or Higher Self—the divine consciousness
of All That Is.
Anahata affirmation: May the abundance of the galactic power of the higher dream generate forever the
compassionate heart of cosmic love!
Level 2: Activating Radial Plasma: Silio
Breathe deeply through your nostrils and allow your awareness to flow up your nose and down
into your heart chakra. Bring your awareness to the inner Silio plasma at the center of the chakra.
Visualize the white symbol radiating luminous streams of white light.
Feel the Silio plasma gathered in the heart chakra discharging waves of unconditional love throughout
the planet. Within this spiritual heart energy feel the mental electron-neutron charge telepathically
in resonance with the center of the Earth.
Repeat the following while focusing on your heart chakra: “My role is to accomplish the actions
of the Buddha, I discharge the mental electron-neutron at the center of the Earth.” The Buddha
is the enlightened mind. This potential exists in all beings. It is also known as the bodhichitta,
or mind of enlightenment.
Feel this love enlightenment energy within your heart. Keep expanding this beautiful energy from
your chest so that it sweeps powerfully through the planet bringing an end to all suffering. Feel
love and light pulsing out, wave after wave, for the healing of all afflictions, all the hungry souls,
the sick and the weary—healing them all with positive self-enlightening heart impulses. With
Chapter 5 • Synchrogalactic Yoga II: the Practices
33
this visualization, you may wish to chant the Buddhist Heart Sutra (Prajnaparamita): Gate Gate
Paragate Parasamgate Bodhi Svaha (gone, gone, gone, beyond, gone totally beyond, all hail the
Enlightened One).
Cover your left nostril with your left thumb and breathe deeply three times in and out through your
right nostril. Flash onto the Silio plasma and feel the new world of higher spiritual emotions vibrating
and emanating out of the heart chakra. Now cover your right nostril with your right thumb and
repeat the three breaths. Focus all of your attention to your heart chakra, Silio plasma, and draw in
with your breath the new enlightened reality—then release, breathing pure love through your heart
chakra into the world, emanating stabilizing vibrations to the astral and emotional body, soothing
the rest of the chakras.
The Silio charge completes the telepathic quantum and also completes the seven-part time atom.
At the center of Silio, feel the integrated charges of the sensory quantum: Dali, Seli, and Gamma,
transmuted by Kali and joined to the telepathic quantum, Alpha and Limi. Then by extending
your mind telepathically to the Earth’s core, discharge the mental electron-neutron at the center
of the Earth.
Note: One sensory quantum joined by the catalytic plasma to one telepathic
quantum makes one time atom. There are four time atoms per 28-day moon stored
at the center of the Earth as one Master Time Molecule (for full instructions see
7:7::7:7 Telektonon Revelation).
Level 3: Engaging the Seventh Mental Sphere (Holomind Perceiver)
Visualize the seventh mental sphere (holomind perceiver) located in the central corpus callosum
of the higher self and projected onto the corpus callosum of the 3-D and 4-D Self. This is the new
perceptual organ allowing us to access the noospheric programs inclusive of the akashic register. This
seventh mental sphere is also the seat of your “true self” or rigpa (wisdom self). All mental spheres
are unified by and accessed through the seventh mental sphere.
The holomind perceiver is an evolving organ, the noospheric sensing device opening us to an
entirely new cosmic reality. As the site and generator of the UR runes, the fourth-dimensional
timing matrices and the 441 Synchronotron Matrix, the holomind perceiver contains the fourth-
dimensional psychocultural programs and the holoneme of the psi bank grid, meaning that it holds
the hologram of the total perceived planetary reality.
Book of the Transcendence • Cosmic History Chronicles • Volume VI
34
Study of and meditation on the holomind perceiver prepares the mind to open to the galactic
dimension and receive an entirely new base of knowledge and perception. The holomind perceiver is
activated through diligent application and study of Cosmic History and the disciplined application of
the 441 matrix codes as they are regulated by the synchronic order.
Note: Cosmic thoughts are referred to as “mentation” waves, formulated as the correct laws of thought, and
are a function of the holomind perceiver. A “mentation” wave is a configuration of telepathic potentialities,
independent of language, and based on whole orders of supermental precepts, intrinsic to non-egoic knowing.
The mentation waves are a function of the holomind perceiver and operate at the central core, radiating out
to the different mental spheres as is needed. This is how the noosphere is established.
Level 4: Opening the Seventh Heptad Gate (441)
Visualize the green twelve-petaled lotus Anahata chakra with the white Silio
plasma and the etheric blue Sirius Beta 52/Element 113 superimposed over it at
your heart. Hold this visualization and feel the three intermingle as you chant the
sacred letter HRAIM as long as your breath can sustain it.
Locate Heptad Gate 441 and the etheric blue Sirius Beta 52/Element 113
signature on the 441 holomind perceiver. Its matrix location is V11:H11, eleventh
circuit, 9th time dimension, inner core time. Now locate it in your body at the top
center of your skull (see graphic at the end of this chapter).
Visualize the Sirius Beta 52/Element 113 above the white Silio in your heart chakra. Take the
Sirius B52 into the seventh mental sphere in the ninth time dimension (inner core time) where
it activates hyperplasmic enlightenment as hyperelectronic superconscious informing mental
spheres one and two as well as the hyperneutronic subliminal conscious informing mental
spheres three and four.
From the seventh mental sphere, mentally direct the Sirius B52/Element 113 to the heart chakra
and impress it above the Silio seal. Hold this with four alternate nostril breaths (four times in and
out through each nostril), followed by one breath through both nostrils.
Descend down the central column (spine), secreting the Sirius B52 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 hyperplasmic enlightenment
spreading throughout your entire nervous system.
Chapter 5 • Synchrogalactic Yoga II: the Practices
35
Etheric blue Sirius B52/Element 113 vibrates subtle activating force into all etheric fibers. Descend
back down central channel until you get to the root chakra where you discharge the mental electron-
neutron to the center of the Earth. Ascend back up central channel and leave Silio at the heart
chakra. Return your consciousness to the seventh mental sphere in the center of the crown chakra,
then close and seal all seven Heptad Gates with the Sirius B52/Element 113. Relax and breathe slowly
and deeply at least 13 times.
Harmonic UR rune 113, Sirius-Beta 52/Element 113, hyperplasmic enlightenment: Tonality of
Sirius-Beta Encodes Seven Days of Creation as Interval of Lost Time Redeemed.
For additional practice: Locate Heptad Gate 441 on the Hunab Ku 21. Note that it corresponds to the
Magus of the Infinite, Lord of the Cube, Teacher of the Unity of Totality, Hunab Ku 21, the Source of
All Movement and Measure. Study the connections (see graphic at the end of this chapter).
Book of the Transcendence • Cosmic History Chronicles • Volume VI
36
Chakras 8 and 9: Root of Root and Crown of Crown
Root of Root chakra extends to and encompasses the Earth’s octahedral
core; it is the matrix for grounding cosmic mediumship. The Earth core
chakra is what gives us the ability to communicate with elemental spirits.
Crown of Crown chakra extends to and encompasses the Earth’s
noosphere. The noospheric crown is the higher mind control that tunes
us into the higher telepathic collective consciousness, the field of the
planetary logos, and to supreme supermental superconscious states of
cosmic consciousness.
The central activity of these two chakras is to coordinate evolutionary
functions or processes within the celestial body (one planet) wherein they
hold their energy field. The higher celestial logoi act on every aspect and
facet of consciousness evolution through the mental spheres; this opens up
a diverse range of possibilities of consciousness, perception, sensation, etc.
This extends to the upper realms into the laws of destiny, laws of creation and the absolute. This is
the realm of cosmic design that defines the infrastructure of the universe we live in. It is the realm of
the 5-D higher self, the body of radiance of the planetary logos as the transductive accumulator of all
hierarchies, commands and ordinances. As the root of root is the reservoir of cosmic mediumship, so
the crown of crown is fulfillment and realization of all cosmic consciousness possibilities.
Chapter 5 • Synchrogalactic Yoga II: the Practices
37
Book of the Transcendence • Cosmic History Chronicles • Volume VI
38
Chapter 5 • Synchrogalactic Yoga II: the Practices
39
FOUNDATION FOR THE LAW OF TIME
SYNCHRONOTRON
Basic Daily Synchronotron Calculations
Gregorian Date 3/13/2015
NS.1.27.9.7 Kin 239
Blue Overtone Storm

Solar Moon Year Power of : Universal Water

Solar Jaguar Moon Power of : Pulse

Heptad 33
Red Heptad: Knowledge Initiates View
Solar Jaguar Moon Path of Inner Radiance
The Two Electro-etheric Meridians
Heptad Path 33, Sex Electrifies Navigation

KIN 239
CAUAC
Blue Overtone Storm Power of : Self-Generation
Kin 239 – Precept 31 – The process of redemption means ceasing to be oblivious or beginning to remember or recollect. Universal Recollection means humans are no longer oblivious to their origin or destiny.
365 COSMIC HISTORY QUOTES

Psi Chrono 166 CIMIWhite Planetary Worldbridger
Power of : Death
OPEN GALACTIC ACTIVATION GATE

WAVESPELL 19
Blue Magnetic Eagle
Power of : Vision
O R A C L E
Guide
Antipode

Destiny

Analog

Ocult
MEET THE GALACTIC ARCHETYPES

The adjustment of the lower will to the Divine Will is a manifest act of evolutionary consciousness. To project a new archetype at first requires a combination of will, contemplation and visualization. Intensity of purpose is responsible for lifting you from the world of mediocrity into the pulsing world of higher consciousness.
Learning to project a new archetype or to construct a cosmic personality is a living process, growing out of conscious daily exertion and experience. It is dependent on the expression of the divine aspects in the life upon the physical plane.

Heptad 33 / Precept 33 – Only when the personal will is surrendered to Divine Will, will we have the opportunity to create a victorious ending to the movie being projected into the third dimension.

READING OF THE SYNCHRONOTRON
Heptad 33
Heptad Path Frequency: 684
BMU: 243
Kin Equivalent: 164
7TH HEPTAD GATE

Silio – center of skull
Arcanum of the Cube – Hunab Ku 21
Element 113/Sirius B-52 Hyperplasmic Enlightenment – Galactic Core
BMU: 441
Vertical Coordinate: V11
Horizontal Coordinate: H11
Moon-Day: 9.7

TIME MATRIX

BMU: 213
Vertical Coordinate: V15
Horizontal Coordinate: H19
Time Matrix: 127
Space Matrix: 217
Synchronic Matrix: 218
Time Matrix Telepathic Frequency Index (TFI): 127 + 217 + 218 = 562

SPACE MATRIX

BMU: 147
Vertical Coordinate: V14
Horizontal Coordinate: H20
Space Matrix: 239
Synchronic Matrix: 199
Time Matrix: 285
Space Matrix TFI: 239 + 199 + 285 = 723

SYNCHRONIC MATRIX

BMU: 149
Vertical Coordinate: V16
Horizontal Coordinate: H20
Synchronic Matrix: 239
Time Matrix: 131
Space Matrix: 234
Synchronic Matrix TFI: 239 + 131 + 234 = 604

MASTER COORDINATING TFI

Time Matrix TFI: 562
Space Matrix TFI: 723
Synchronic Matrix TFI: 604
Master Coordinating (MC) TFI: 562 + 723 + 604 = 1889
MASTER COORDINATING BMU: 125

MASTER COORDINATING TFI KIN EQUIVALENT (KE): 69 Red Self-Existing Moon

CUMULATIVE HARMONIC FREQUENCY TFI : 11533

CUMULATIVE HARMONIC FREQUENCY BMU : 67

KIN EQUIVALENT : 93 – Red Lunar Skywalker
Solar Jaguar Moon Path of Inner Radiance
The Two Electro-etheric Meridians
Heptad Path 33, Sex Electrifies Navigation

Solar Moon Year
Heptad Gate BMU

108 291 144 315 414 402 441
Mantra

OM
Crown HRAM
Root HRAHA
3rd Eye HRIM
Secret Center HRAUM
Throat HRUM
Solar Plexus HRAIM
Heart
Plasma

Dali
142857
Seli
285714
Gama
428571
Kali
571428
Alfa
714285
Limi
857142
Silio
999999
Mudra
KIN
Kin 233

Kin 234

Kin 235

Kin 236

Kin 237

Kin 238

Kin 239
Time Matrix
BMU

3 82 153 216 215 214 213
Space Matrix
BMU

319 149 273 151 81 155 147
Synchronic
Matrix BMU

323 322 321 320 271 214 149
Master
Coordinating
Tfi

1800 1578 1624 1432 1544 1666 1889
Master
Coordinating
Frequency
BMU

36 255 301 109 221 343 125
Mcf Kin
Equivalent
(KE)

Kin 240

Kin 18

Kin 64

Kin 132

Kin 244

Kin 106

Kin 69
Cumulative
Harmonic
Frequency
Tfi

1800 3378 5002 6434 7978 9644 11533
Cumulative
Harmonic
Frequency
BMU

36 291 151 260 40 383 67
Cumulative
Harmonic
Frequency
Kin
Equivalent

Kin 240

Kin 258

Kin 62

Kin 194

Kin 178

Kin 24

Kin 93

The Synchronotron is the work of Jose Arguelles/Valum Votan and Stephanie South/Red Queen
To learn more see lawoftime.org/synchronotron and Book of the Cube, Cosmic History Chronicles Vol. VII

Share in:

nichirenlivrary.org

Chapter Seven: The Parable of the Phantom City
Seven important points

Point One, concerning “the phantom city” (kejō)

The Record of the Orally Transmitted Teachings says: The word ke, or “phantom,” refers to the element of form or the body. The word jō, or “city,” refers to the element of the mind. The provisional teachings declare that these two elements of body and mind are characterized by impermanence. But the message of the Lotus Sutra is the assertion that this impermanence is in fact a state of permanent abiding. That is, the phantom city is identical with the treasure land, the place where the treasure is to be found. In effect, now Nichiren and his followers, people who chant Nam-myoho-renge-kyo, gain enlightenment into the fact that our bodies and minds are the Wonderful Law itself, namely, that the phantom city is identical with the treasure land. The Ten Worlds are all of them phantom cities, and each of these Ten Worlds is a treasure land.
Or again, the phantom city is the nine worlds [other than Buddhahood], and the treasure land is the state of Buddhahood. From the phantom city to the treasure land is a distance of five hundred yojanas. This distance of five hundred yojanas is symbolic of the illusions of thought and desire, of the dusts and sands that impede religious practice, and of darkness or ignorance. To understand that these five hundred yojanas of earthly desires are the five characters of the Wonderful Law means to realize that the phantom city is identical with the treasure land. In this statement that the phantom city is identical with the treasure land, the single word “identical” is symbolic of Nam-myoho-renge-kyo. Each moment of life in the phantom city is a moment of life in the treasure land.
The provisional teachings assert that the elements of our p.73bodies and minds are characterized by impermanence. But the Lotus Sutra asserts that they are permanently abiding. To wipe out all attachment to this concept of impermanence means to wipe out the phantom city.
Again, the phantom city is our skin and flesh, and the treasure land is our bones. To gain enlightenment into the fact that these two elements of our bodies and minds are the Wonderful Law is to grasp the essential substance of the statement that the phantom city is identical with the treasure land. That essential substance is the realization that impermanence and permanence are simultaneous and inseparable, that that which accords with changing circumstances, that which is unchanging, these are tranquil and shining in a single moment of life.
Each of these moments of life is Nam-myoho-renge-kyo, a moment of life in which one exercises a faith that is free of doubt. One should give particular thought to the word “identical” in the statement that the phantom city is identical with the treasure land.

Point Two, concerning the Buddha Daitsū-chishō or Great Universal Wisdom Excellence1

The Record of the Orally Transmitted Teachings says: Daitsū, or Great Universal, represents the mind king or the core of the mind, while chishō, or Wisdom Excellence, represents the distinctive functions of the mind. Great Universal is the theoretical teaching, and Wisdom Excellence is the essential teaching. Great Universal Wisdom Excellence is this body that each of us possesses.
Now, Nichiren and his followers, who chant Nam-myoho-renge-kyo, are Great Universal; the act of chanting the daimoku is Wisdom Excellence. The wisdom of the votaries of the Lotus Sutra is a hundred, a thousand, ten thousand times more excellent than the greatest wisdom of the schools of the provisional teachings. Hence it is called Wisdom Excellence.
The “Great” of Great Universal represents the element of the p.74body, while the “Universal” represents the element of the mind. Our [lives that undergo the cycle of] birth and death are Great Universal. The thoughts that occur in our bodies and minds that repeat birth and death are Wisdom Excellence. When we look at it in this way, we see that the votaries, who chant Nam-myoho-renge-kyo, are the Buddha Great Universal Wisdom Excellence, and the sixteen princes, who are his sons, are the functions of our minds.

Point Three, on the words “Their mothers, weeping, followed after them” in the passage “Before this Buddha left the householder’s life, he had sixteen sons, the first of whom was named Wisdom Accumulated. These sons each had various kinds of rare objects and toys of one kind or another, but when they heard that their father had attained anuttara-samyak-sambodhi [supreme perfect enlightenment], they all threw aside their rare objects and went to where the Buddha was. Their mothers, weeping, followed after them.”

The Record of the Orally Transmitted Teachings says: “Their mothers” are mothers of the sixteen sons. But in its true meaning “mother” represents fundamental darkness or ignorance. The obstacles of illusions that arise from this ignorance may be termed “mothers.”
While one is transmigrating through the realm of birth and death, one is journeying in company with this mother that is ignorance. But when one turns away from that realm and reaches a state of nirvana, then one kills the mother, ignorance. The mother ignorance is embodied in persons such as those who follow the Nembutsu, Zen, or True Word teachings.
When the sutra says that the mothers “followed after them,” it means that the mothers represent slanderers of the Law [who are trying to impede the progress of the sixteen sons]. Nevertheless, in the end, when the teachings of the Lotus Sutra have been p.75widely propagated and made known, then they and all others alike throughout the world will become votaries of the Lotus Sutra. This is what the sutra means when it says that millions of people “followed them [that is, the sixteen sons] to the place of practice, all wishing to draw close to [the Great Universal Wisdom Excellence Thus Come One].”

Point Four, on the words “Their grandfather, who was a wheel-turning sage king” in the passage “Their grandfather, who was a wheel-turning sage king, along with a hundred chief ministers, as well as a hundred, thousand, ten thousand, million of his subjects, all together surrounded the sons and followed them to the place of practice, all wishing to draw close to the Great Universal Wisdom Excellence Thus Come One.”

The Record of the Orally Transmitted Teachings says: In this passage we learn about the Buddha of the original state [that is, the Buddha of limitless joy]. “Grandfather” is another name for the Dharma-realm. The first three of the ten factors listed in the “Expedient Means” chapter, the factors of appearance, nature, and entity, are referred to as “grandfather.” Outside of these three factors, there is no wheel-turning sage king.
The word “wheel-turning” refers to the phases of birth, abiding, change, and extinction. The words “sage king” refer to the element of the mind. These three factors, appearance, nature, and entity, are the father and mother of all the Buddhas of the three existences of past, present, and future.
Now, when Nichiren and his followers chant Nam-myoho-renge-kyo, they are acting as father and mother of the Buddhas of the three existences, as their grandfather, the wheel-turning sage king.
With regard to the four kinds of wheels possessed by the wheel-turning sage kings, wheels of gold, of silver, of copper, and of iron, the gold ones represent birth, the silver ones the white p.76bones of death, the copper ones the appearance of aging, and the iron ones sickness. These correspond to the four types of actions relating to the Buddha wisdom, namely, opening the door of Buddha wisdom, showing it to living beings, causing them to awaken to it, and inducing them to enter its path.
To go round and round unendingly in the cycle of birth and death, birth and death, throughout the three existences of past, present, and future, is what is called being a wheel-turning sage king. The wheels that the wheel-turning sage kings possess when they make their appearance in the world, their “wheel treasures” are the words and sounds that we ourselves utter. And these sounds, our “wheel treasures,” are Nam-myoho-renge-kyo. This is what is called [in chapter eleven, Treasure Tower] “the great wisdom of equality.”

Point Five, concerning the sixteen sons of the king

The Record of the Orally Transmitted Teachings says: In the number “sixteen” [“ten and six” in Japanese], the ten represents the Ten Worlds, and the six represents the six sense organs. The “king” is the mind king, and the “sons” are the functions of the mind.
These then are the sons of the Buddha Great Universal Wisdom Excellence, the single principle that constitutes the true aspect of all phenomena. Now, when Nichiren and his followers chant Nam-myoho-renge-kyo, they are acting as the sixteen sons of the king.
The sutra states that these sixteen sons all became Buddhas in one or another of the various lands in the eight directions. This means that we will come to realize that our earthly desires, with the eight sufferings that they entail, are none other than enlightenment.

Point Six, on the words “wipe out the phantom city” in the passage “At that time the leader, knowing that the people have become rested and are no longer fearful or weary, p.77wipes out the phantom city and says to the group, ‘You must go now. The place where the treasure is is close by.’”

The Record of the Orally Transmitted Teachings says: These entities or bodies of ours are wiped out, and in this sense it is a phantom city. That is, if we take this wiping out as a true wiping out or extinction, then our bodies are a phantom city. But if we have the wisdom to see that this wiping out is not a true wiping out or extinction but only an aspect of eternal life, then it is a place of treasure, a treasure land. This is what the “Life Span” chapter means when it says, “But in truth I do not pass into extinction.”
To wipe out the concept of wiping out itself is the true wiping out. This is the doctrine embodied in the assertion that the three vehicles expounded in the provisional teachings are in fact the one vehicle of the true teaching.
Again, we may say that the words “wipe out the phantom city” refer to the wiping out of the temples of the slanderers of the Law.2 Now, when Nichiren and his followers chant Nam-myoho-renge-kyo, they are revealing that the phantom city is none other than the treasure land. These mountain valleys and broad plains where we live are all, every one of them, treasure lands of Eternally Tranquil Light.

Point Seven, on the passage “Now you must press forward diligently / so that together you may [all] reach the place where the treasure is.”

The Record of the Orally Transmitted Teachings says: The word “all” refers to the Ten Worlds. The word “together” refers to the words [of the Buddha in chapter two, Expedient Means] “hoping to make all persons / equal to me, without any distinction between us.” The word “reach” means to arrive at the level of the highest effect, the state of Buddhahood. “The place where the treasure is,” the treasure land, is the holy mountain, Eagle Peak.
Nichiren and his followers, those who chant p.78Nam-myoho-renge-kyo, one and all will “together reach the place where the treasure is.” This one word “together” means that, as long as they are together with Nichiren, they will reach the treasure land. But if they are not together with him, they will fall into the great citadel of the Avīchi hell.
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Notes

1. The name of the Buddha Daitsū-chishō is also translated as Great Penetrating Wisdom Excellence.
2. This means the conversion of such temples to the correct teaching; it does not mean their destruction.

CHAPTER 7

The Parable of the Phantom City

The buddha made this announcement to the monks: “Once in the past, an immeasurable, boundless, inconceivable asamkhya number of kalpas ago, there was at that time a buddha named Great Universal Wisdom Excellence 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. His land was named Well Constituted and his kalpa was named Great Form.
“Now monks, since that buddha passed into extinction, a very great, a very long time has passed. Suppose, for example, that someone took all the earth particles in the major world system and ground them up to make ink powder, and as he passed through the thousand lands of the east, he dropped one grain of the ink powder no bigger in size than a speck of dust. Again, when he passed through another thousand lands, he dropped another grain of ink. Suppose he went on in this way until he had finished dropping all the grains of ink made from the earth particles. Now what is your opinion? Do you think that, with regard to those lands, the masters of calculation or the disciples of the masters of calculation would be able to determine the number of lands that had been visited in the process, or would they not?”
“That would be impossible, World-Honored One.”
p.155“Now monks, suppose that one should take the earth of all the lands this man had passed through, whether he dropped a grain of ink there or not, and should pound it up into dust. And suppose that one particle of dust should represent one kalpa. The kalpas that have elapsed since that buddha entered extinction would still exceed the number of dust particles by immeasurable, boundless, hundreds, thousands, ten thousands, millions of asamkhya kalpas. But because I employ the thus come one’s power to know and see, when I look at that far-off time it seems like today.”
At that time the world-honored one, wishing to state his meaning once more, spoke in verse form, saying:

When I think of it, in the past,
immeasurable, boundless kalpas ago,
there was a buddha, most honored of two-legged beings,
named Great Universal Wisdom Excellence.
If a person should use his strength to smash
the ground of the major world system,
should completely crush its earth particles
and reduce them all to powdered ink,
and if when he passed through a thousand lands
he should drop one speck of ink,
and if he continued in this manner
until he had exhausted all the specks of ink,
and if one then took the soil of the lands he had passed through,
both those he dropped a speck in and those he did not,
and once more ground their earth into dust,
and then took one grain of dust to represent one kalpa—
the number of tiny grains of dust would be less
than the number of kalpas in the past when that buddha lived.
Since that buddha passed into extinction,
an immeasurable number of kalpas such as this have passed.
The thus come one, through his unhindered wisdom,
p.156knows the time when that buddha passed into extinction
and his voice-hearers and bodhisattvas
as though he were witnessing that extinction right now.
You monks should understand
that the buddha wisdom is pure, subtle, wonderful,
without outflows, without hindrance,
reaching to and penetrating immeasurable kalpas.

The Buddha announced to the monks: “The buddha Great Universal Wisdom Excellence had a life span of five hundred and forty ten thousand million nayutas of kalpas. This buddha at first sat in the place of enlightenment and, having smashed the armies of the devil, was on the point of attaining supreme perfect enlightenment, but the Law of the buddhas did not appear before him. This state continued for one small kalpa, and so on for ten small kalpas, the buddha sitting with legs crossed, body and mind unmoving, but the Law of the buddhas still did not appear before him.
“At that time the beings of the heaven of the thirty-three gods had earlier spread a lion seat measuring one yojana in height underneath a bodhi tree for the buddha, intending that the buddha should sit on this when he attained supreme perfect enlightenment. As soon as the buddha took his seat there, the Brahma kings caused a multitude of heavenly flowers to rain down, covering the ground for a hundred yojanas around. From time to time a fragrant wind would come up and blow the withered flowers away, whereupon new ones would rain down. This continued without interruption for the space of ten small kalpas as an offering to the buddha. Up until the time he entered extinction, such flowers constantly rained down. The four heavenly kings as their offering to the buddha constantly beat on heavenly drums, while the other heavenly beings played heavenly musical instruments, all for ten small kalpas. Until the buddha entered extinction, such was the state of affairs.
“Now, monks, the buddha Great Universal Wisdom Excellence passed ten small kalpas before the Law of the buddhas finally appeared before him and he attained supreme perfect p.157enlightenment. Before this buddha left the householder’s life, he had sixteen sons, the first of whom was named Wisdom Accumulated. These sons each had various kinds of rare objects and toys of one kind or another, but when they heard that their father had attained supreme perfect enlightenment, they all threw aside their rare objects and went to where the buddha was. Their mothers, weeping, followed after them.
“Their grandfather, who was a wheel-turning sage king, along with a hundred chief ministers, as well as a hundred, thousand, ten thousand, million of his subjects, all together surrounded the sons and followed them to the place of enlightenment, all wishing to draw close to the thus come one Great Universal Wisdom Excellence, to offer alms, pay honor, venerate, and praise him. When they arrived, they bowed before his feet, touching their heads to the ground. When they had finished circling the buddha, they pressed their palms together with a single mind, gazed up in reverence at the world-honored one, and recited these verses of praise, saying:

The world-honored one, of great authority and virtue,
in order to save living beings
spent immeasurable millions of years
and at last succeeded in becoming a buddha.
All your vows have now been fulfilled—
it is well—no fortune could be greater!
The world-honored one is very rarely met with;
having taken his seat, ten small kalpas pass.
His body and his hands and feet
rest in stillness, never moving,
his mind constantly calm and placid,
never in turmoil or disorder.
In the end he attains eternal tranquillity and extinction,
resting in the Law of no outflows.
Now as we observe the world-honored one
in tranquillity, having completed the buddha way,
we gain excellent benefits
and praise and congratulate him with great joy.
p.158Living beings undergo constant suffering and anguish,
benighted, without teacher or guide,
not realizing there is a way to end suffering,
not knowing how to seek emancipation.
Through the long night increasingly they follow evil paths,
reducing the multitude of heavenly beings;
from darkness they enter into darkness,
to the end never hearing a buddha’s name.
But now the buddha has attained the unexcelled,
the tranquillity of the Law of no outflows.
We and the heavenly and human beings
hereby obtain the greatest benefit.
For this reason all of us bow our heads,
dedicate our lives to the one of unexcelled honor.

“At that time the sixteen princes, having praised the buddha in these verses, urged the world-honored one to turn the wheel of the Law, speaking all together in these words: ‘World-Honored One, expound the Law. By doing so, you will bring tranquillity to and will comfort and benefit heavenly and human beings in large measure.’ They repeated this request in verse form, saying:

World hero without peer,
you who adorn yourself with a hundred blessings,
you have attained unsurpassed wisdom—
we beg you to preach for the sake of the world.
Save and free us
and other kinds of living beings.
Draw distinctions, enlighten us,
and allow us to attain this wisdom.
If we can gain buddhahood,
then all living beings can do likewise.
World-Honored One, you know the thoughts
that living beings hold deep in their minds.
You know the paths they tread
p.159and you know the strength of their wisdom,
their pleasures, the blessings they have cultivated,
the actions they have carried out in past existences.
World-Honored One, all this you know already—
now you must turn the unsurpassed wheel!

The Buddha announced to the monks: “When the buddha Great Universal Wisdom Excellence attained supreme perfect enlightenment, five hundred ten thousand million buddha worlds in each of the ten directions trembled and shook in six different ways. The dark and secluded places within those lands, where the light of the sun and moon is never able to penetrate, were all brightly illuminated and the living beings were all able to see one another, and they all exclaimed, saying, ‘How is it that living beings have suddenly come into existence in this place?’
“Also the palaces of the various heavenly beings in those lands and the Brahma palaces trembled and shook in six different ways and a great light shone everywhere, completely filling the worlds and surpassing the light of the heavens. At that time in five hundred ten thousand million lands in the eastern direction the Brahma palaces shone with a brilliant light that was twice its ordinary brightness, and the Brahma kings each thought to himself, Now the brilliance of the palace is greater than ever in the past. What can be the cause of this phenomenon?
“At that time the Brahma kings visited one another to discuss this matter. Among them was a great Brahma king named Save All who, on behalf of the multitude of Brahma kings, spoke these verses, saying:

Our palaces have a brilliance
never known in the past.
What is the cause of this?
Each of us seeks an answer.
Is it because of the birth of some heavenly being of great virtue,
p.160or because a buddha has appeared in the world
that this great brilliant light
shines everywhere in the ten directions?

“At that time the Brahma kings of five hundred ten thousand million lands, accompanied by their palaces, each king taking his outer robe and filling it with heavenly flowers, journeyed together to the western region to observe the signs there. They saw the thus come one Great Universal Wisdom Excellence in the place of enlightenment, seated on a lion seat underneath a bodhi tree, with the heavenly beings, dragon kings, gandharvas, kimnaras, and mahoragas, and the human and nonhuman beings surrounding him and paying reverence. And they saw the sixteen princes entreating the buddha to turn the wheel of the Law.
“At once the Brahma kings bowed before the buddha, touching their heads to the ground, circled around him a hundred thousand times, and then took the heavenly flowers and scattered them over the buddha. The flowers they scattered piled up like Mount Sumeru. They also offered them as alms to the buddha’s bodhi tree. This bodhi tree was ten yojanas in height. When they had finished offering the flowers, each one took his palace and presented it to the buddha, speaking these words: ‘We hope you will bestow comfort and benefit on us. We beg you to accept and occupy these palaces that we present.’
“At that time the Brahma kings, in the presence of the buddha, with a single mind and joined voices recited these verses of praise:

World-Honored One, very rarely met with,
one whom it is difficult to encounter,
endowed with immeasurable blessings,
capable of saving everyone,
great teacher of heavenly and human beings,
you bestow pity and comfort on the world.
Living beings in the ten directions
all receive benefit everywhere.
In the five hundred ten thousand million lands
p.161from which we come,
we have put aside the joy of deep meditation
in order to offer alms to the buddha.
Because of our good fortune in previous existences
our palaces are very richly adorned.
Now we present them to the world-honored one,
begging that he be kind enough to accept them.

“At that time, when the Brahma kings had finished praising the buddha in verse, they each spoke these words: ‘We beg the world-honored one to turn the wheel of the Law, save living beings, and open up the way to nirvana!’
“Then the Brahma kings with a single mind and joined voices spoke in verse form, saying:

World hero, most honored of two-legged beings,
we beg you to expound the Law.
Through the power of your great mercy and compassion,
save living beings in their suffering and anguish!

“At that time the thus come one Great Universal Wisdom Excellence silently agreed to do so. Now, monks, in five hundred ten thousand million lands in the southeast, the Brahma kings each observed that his palace was shining with a brilliant light such as had never been known in the past. Dancing for joy, entering a frame of mind seldom experienced, they went about visiting one another and discussing these things together.
“At that time there was among the assembly a great Brahma king named Great Compassion who, on behalf of the multitude of Brahma kings, spoke in verse form, saying:

What cause is in operation
that such a sign should be manifest?
Our palaces display a brilliance
never known before.
Is it because of the birth of some heavenly being of great virtue,
p.162or because a buddha has appeared in the world?
We have never seen such a sign
and with a single mind we seek the reason.
Though we must travel a thousand, ten thousand, a million lands,
together we will search out the cause of this light.
Likely it is because a buddha has appeared in the world
to save living beings in their suffering.

“At that time the five hundred ten thousand million Brahma kings, accompanied by their palaces, each king taking his outer robe and filling it with heavenly flowers, journeyed together to the northwestern region to observe the signs there. They saw the thus come one Great Universal Wisdom Excellence in the place of enlightenment, seated on a lion seat beneath a bodhi tree, with the heavenly beings, dragon kings, gandharvas, kimnaras, and mahoragas, and the human and nonhuman beings surrounding him and paying reverence. And they saw the sixteen princes entreating the buddha to turn the wheel of the Law.
“At once the Brahma kings touched their heads to the ground and bowed before the buddha, circled around him a hundred thousand times, and then took the heavenly flowers and scattered them over the buddha. The flowers they scattered piled up like Mount Sumeru. They also offered them as alms to the buddha’s bodhi tree. When they had finished offering the flowers, each one took his palace and presented it to the buddha, speaking these words: ‘We hope you will bestow comfort and benefit on us. We beg you to accept and occupy these palaces that we present.’
“At that time the Brahma kings, in the presence of the buddha, with a single mind and joined voices recited these verses of praise:

Sage lord, heavenly being among heavenly beings,
voiced like the kalavinka bird,
you who pity and comfort living beings,
we now pay you honor and reverence.
p.163The world-honored one is very rarely met with,
appearing only once in many long ages.
One hundred and eighty kalpas
have passed in vain without a buddha,
when the three evil paths were everywhere
and the multitude of heavenly beings was reduced in number.
Now the buddha has appeared in the world
to be an eye for living beings.
The world will hurry to him
and he will save and guard one and all.
He will be a father to living beings,
comforting and benefiting them.
We, through the good fortune of past existences,
now are able to encounter the world-honored one.

“At that time, after the Brahma kings had recited these verses in praise of the buddha, they each spoke these words: ‘We beg the world-honored one to pity and comfort one and all, to turn the wheel of the Law, and save living beings.’
“Then the Brahma kings with a single mind and joined voices spoke in verse form, saying:

Great sage, turn the wheel of the Law,
reveal the characteristics of all phenomena,
save living beings in their suffering and anguish,
allow them to attain great joy.
When living beings hear this Law
they will gain the way or be reborn in heaven;
those in the evil paths will be reduced in number
and those patient in goodness will increase.

“At that time the thus come one Great Universal Wisdom Excellence silently agreed to do so. Now, monks, in five hundred ten thousand million lands in the southern region the Brahma kings each observed that his palace was shining with a brilliant light such as had never been known in the past. p.164Dancing with joy, entering a frame of mind seldom experienced, they went about visiting one another and discussing these things together, saying, ‘What is the reason our palaces put forth this brilliant light?’
“Among their group there was a great Brahma king named Wonderful Law who, on behalf of the multitude of Brahma kings, spoke in verse form, saying:

Our palaces
shine with exceeding brilliance.
This cannot be without reason—
it is well we should inquire.
In the past hundred thousand kalpas
such a sign has never been seen.
It is because some heavenly being of great virtue has been born,
or because a buddha has appeared in the world.

“At that time the five hundred ten thousand million Brahma kings, accompanied by their palaces, each king taking his outer robe and filling it with heavenly flowers, journeyed together to the northern region to observe the signs there. They saw the thus come one Great Universal Wisdom Excellence in the place of enlightenment, seated on a lion seat beneath a bodhi tree, with the heavenly beings, dragon kings, gandharvas, kimnaras, and mahoragas, and the human and nonhuman beings surrounding him and paying reverence. And they saw the sixteen princes entreating the buddha to turn the wheel of the Law.
“At that time the Brahma kings bowed before the buddha, touching their heads to the ground, circled around him a hundred thousand times, and then took the heavenly flowers and scattered them over the buddha. The flowers they scattered piled up like Mount Sumeru. They also offered them as alms to the buddha’s bodhi tree. When they had finished offering the flowers, each one took his palace and presented it to the buddha, speaking these words: ‘We hope you will bestow comfort and p.165benefit on us. We beg you to accept and occupy these palaces that we present.’
“At that time the Brahma kings, in the presence of the buddha, with a single mind and joined voices recited these verses of praise:

World-Honored One, most difficult to encounter,
destroyer of all earthly desires,
one hundred and thirty kalpas have passed
and now at last we can see you.
Living beings in their hunger and thirst
are made full with the rain of the Dharma.
One such as was never seen in the past,
one of immeasurable wisdom,
like the udumbara flower
today at last appears directly before us.
Our palaces because they receive your light
are wonderfully adorned.
World-Honored One, of great mercy and compassion,
we beg you to accept them.

“At that time, after the Brahma kings had recited these verses in praise of the buddha, they each spoke these words: ‘We beg the world-honored one to turn the wheel of the Law and cause the heavenly beings, devils, Brahma kings, shramanas, and Brahmans throughout the world all to gain peace and tranquillity and to attain salvation.’
“At that time the Brahma kings with a single mind and joined voices recited verses in praise, saying:

We beg the most honored of heavenly and human beings
to turn the wheel of the unsurpassed Law.
Strike the great Dharma drum,
blow the great Dharma conch,
rain down the great Dharma rain all around
to save immeasurable living beings!
p.166We direct all our faith and entreaties to you—
let your profound and far-reaching voice sound out!

“At that time the thus come one Great Universal Wisdom Excellence silently agreed to do so. In the southwestern region, and so on to the lower region, a similar succession of events occurred.
“At that time in the upper region, the Brahma kings of five hundred ten thousand million lands all observed that the palaces where they were residing shone with a brilliant light such as had never been known in the past. Dancing with joy, entering a frame of mind seldom experienced, they went about visiting one another and discussing these things together, saying, ‘What is the reason our palaces put forth this bright light?’
“Among their group there was a great Brahma king named Shikhin who, on behalf of the multitude of Brahma kings, spoke in verse form, saying:

Now what is the reason
that our palaces
glow and shine with such authority and virtue,
adorned as never before?
A wonderful sign of this kind
has never been seen or heard of in the past.
It is because some heavenly being of great virtue has been born,
or because a buddha has appeared in the world.

“At that time the five hundred ten thousand million Brahma kings, accompanied by their palaces, each king taking his outer robe and filling it with heavenly flowers, journeyed together to the lower region to observe the signs there. They saw the thus come one Great Universal Wisdom Excellence in the place of enlightenment, seated on a lion seat beneath a bodhi tree, with the heavenly beings, dragon kings, gandharvas, kimnaras, and mahoragas, and the human and nonhuman beings surrounding p.167him and paying reverence. And they saw the sixteen princes entreating the buddha to turn the wheel of the Law.
“At that time the Brahma kings bowed before the buddha, touching their heads to the ground, circled around him a hundred thousand times, and then took the heavenly flowers and scattered them over the buddha. The flowers they scattered piled up like Mount Sumeru. They also offered them as alms to the buddha’s bodhi tree. When they had finished offering the flowers, each one took his palace and presented it to the buddha, speaking these words: ‘We hope you will bestow comfort and benefit on us. We beg you to accept and occupy these palaces that we present.’
“At that time the Brahma kings, in the presence of the buddha, with a single mind and joined voices recited these verses of praise:

How fine, that we may see the buddhas,
sage and venerable ones who save the world,
capable of rescuing and releasing living beings
from the hell of the threefold world!
Venerable among heavenly and human beings, of universal wisdom,
you pity and have mercy on the mass of burgeoning creatures,
you are capable of opening the gates of sweet dew
and broadly saving one and all.
Formerly, immeasurable kalpas
passed in vain when no buddha was present.
The time had not yet come for the world-honored one to appear,
and all in the ten directions were in constant darkness.
Those in the three evil paths increased in number
and the realm of the asuras flourished;
the multitude of heavenly beings was reduced,
and many when they died fell into the evil paths.
Since no one could hear the teaching from a buddha,
p.168constantly people followed ways that were not good,
and their physical strength and wisdom
all diminished and declined.
Because of the sinful deeds they had done,
they lost all delight or the thought of delight.
They rested in erroneous doctrines
and had no knowledge of good customs or rules.
Unable to be converted by a buddha,
constantly they fell into the evil paths.
But now you, the buddha, who will be the eye of the world,
after this long time have at last come forth.
In order to bring pity and comfort to living beings
you have appeared in the world.
You have transcended the world to gain correct enlightenment;
we are filled with delight and admiration.
We and all others in the assembly
rejoice, delighting in what we have never known before.
Our palaces because they receive your light
are wonderfully adorned.
Now we present them to the world-honored one,
hoping he will have pity and accept them.
We beg that the merit gained through these gifts
may be spread far and wide to everyone,
so that we and other living beings
all together may attain the buddha way.

“At that time, after the five hundred ten thousand million Brahma kings had recited these verses in praise of the buddha, they each spoke to the buddha, saying: ‘We beg the world-honored one to turn the wheel of the Law, bringing peace and tranquillity to many, bringing salvation to many.’ Then the Brahma kings spoke in verse form, saying:

World-Honored One, turn the wheel of the Law,
strike the Dharma drum of sweet dew,
p.169save living beings in their suffering and anguish,
open up and show us the way to nirvana!
We beg you to accept our entreaties
and with a great, subtle, and wonderful sound
to bring pity and comfort by expounding
the Law you have practiced for immeasurable kalpas.

“At that time the thus come one Great Universal Wisdom Excellence, receiving entreaties from the Brahma kings of the ten directions and from the sixteen princes, immediately gave three turnings to the twelve-spoked wheel of the Law. Neither shramana, Brahman, heavenly being, devil, Brahma king, nor any other being in the world was capable of such turning. He said, ‘Here is suffering, here is the origin of suffering, here is the annihilation of suffering, here is the path to the annihilation of suffering.’
“Then he broadly expounded the doctrine of the twelve-linked chain of causation: ignorance causes action, action causes consciousness, consciousness causes name and form, name and form cause the six sense organs, the six sense organs cause contact, contact causes sensation, sensation causes desire, desire causes attachment, attachment causes existence, existence causes birth, birth causes aging and death, worry and grief, suffering and anguish. If ignorance is wiped out, then action will be wiped out. If action is wiped out, then consciousness will be wiped out. If consciousness is wiped out, then name and form will be wiped out. If name and form are wiped out, then the six sense organs will be wiped out. If the six sense organs are wiped out, then contact will be wiped out. If contact is wiped out, then sensation will be wiped out. If sensation is wiped out, then desire will be wiped out. If desire is wiped out, then attachment will be wiped out. If attachment is wiped out, then existence will be wiped out. If existence is wiped out, then birth will be wiped out. If birth is wiped out, then aging and death, worry and grief, suffering and anguish will be wiped out.
“When the buddha in the midst of the great assembly of heavenly and human beings expounded this doctrine, six hundred p.170ten thousand million nayutas of persons, because they ceased to accept any of the things of the phenomenal world and because their minds were able to attain liberation from outflows, all achieved profound and wonderful meditation practice, acquired the three insights and the six transcendental powers, and were endowed with the eight emancipations. And when he expounded the doctrine for the second, third, and fourth times, living beings equal to a thousand ten thousand millions of Ganges sands of nayutas, because they likewise ceased to accept any of the things of the phenomenal world, were able to liberate their minds from outflows. From that time on, the multitude of voice-hearers became immeasurable, boundless, incapable of being counted.
“At that time the sixteen princes all left their families while still young boys and became shramaneras. Their faculties were penetrating and sharp, their wisdom was bright and comprehending. Already in the past they had offered alms to a hundred thousand ten thousand million buddhas, had carried out brahma practices in a flawless manner, and had striven to attain supreme perfect enlightenment. All together they addressed the buddha, saying: ‘World-Honored One, these innumerable thousands, ten thousands, millions of voice-hearers of great virtue have all already achieved success. World-Honored One, now it is fitting that you should preach the Law of supreme perfect enlightenment for our sake so that, once we have heard it, we all may join in practicing and studying it. World-Honored One, we are determined to attain the insight of the thus come one. Deep in our minds we have this thought, as the buddha himself must know.’
“At that time the eighty thousand million persons in the assembly led by the wheel-turning sage king, observing that the sixteen princes had left their families to enter religious life, desired to do likewise. The sage king gave permission for them to do so.
“At that time the buddha, responding to pleas from the shramaneras, passed a period of twenty thousand kalpas and then at last, in the midst of the four kinds of believers, preached this p.171great vehicle sutra entitled the Lotus of the Wonderful Law, a teaching to instruct the bodhisattvas, one that is guarded and kept in mind by the buddhas. After he had preached the sutra, the sixteen shramaneras, for the sake of supreme perfect enlightenment, all together accepted and embraced it, recited and intoned it, penetrated and understood it.
“When the buddha preached this sutra, the sixteen bodhisattva shramaneras all took faith in it and accepted it, and among the multitude of voice-hearers there were also those who believed in it and understood it. But the other thousand ten thousand million types of living beings all gave way to doubt and perplexity.
“The buddha preached this sutra for a period of eight thousand kalpas, never once stopping to rest. After he had preached this sutra, he entered a quiet room and dwelled in meditation for a period of eighty-four thousand kalpas.
“At this time the sixteen bodhisattva shramaneras, knowing that the buddha had entered a room and was in tranquil meditation, each ascended a Dharma seat and likewise for a period of eighty-four thousand kalpas for the sake of the four kinds of believers broadly preached and analyzed the Lotus Sutra of the Wonderful Law. In this way each of them one by one saved living beings equal in number to six hundred ten thousand million nayutas of Ganges sands, instructing them, bringing them benefit and joy, and causing them to set their minds upon supreme perfect enlightenment.
“The buddha Great Universal Wisdom Excellence, after passing eighty-four thousand kalpas, arose from his samadhi and approached the Dharma seat. Seating himself calmly, he addressed the whole of the great assembly, saying: ‘These sixteen bodhisattva shramaneras are of a kind very rarely to be found, their faculties penetrating and sharp, their wisdom bright and comprehending. Already in the past they have offered alms to immeasurable thousands, ten thousands, millions of buddhas. In the company of those buddhas they have constantly carried out brahma practices, received and embraced the buddha wisdom, and expounded it to living beings, causing them to enter therein. p.172Now all of you should from time to time associate closely with them and offer them alms. Why? Because if any of you, voice-hearers or pratyekabuddhas or bodhisattvas, are able to take faith in the sutra teachings preached by these sixteen bodhisattvas, and will accept and embrace them and never disparage them, then such persons will all be able to attain supreme perfect enlightenment, the wisdom of the thus come one.’”
The Buddha, addressing the monks, said: “These sixteen bodhisattvas have constantly desired to expound this Lotus Sutra of the Wonderful Law. The living beings converted by each one of these bodhisattvas are equal in number to six hundred ten thousand million nayutas of Ganges sands. Existence after existence these living beings are reborn in company with that bodhisattva, hear the Law from him, and all have faith in and understand it. For this reason they have been able to encounter forty thousand million buddhas, world-honored ones, and have never ceased to do so down to the present.
“You monks, I will now tell you this. These disciples of the buddha, these sixteen shramaneras, have now all attained supreme perfect enlightenment. In the lands in the ten directions they are at present preaching the Law, with immeasurable hundreds, thousands, ten thousands, millions of bodhisattvas and voice-hearers for their retinues. Two of these shramaneras have become buddhas in the eastern region. One is named Akshobhya and lives in the Land of Joy. The other is named Sumeru Peak. Two are buddhas in the southeastern region, one named Lion Voice, the other named Lion Appearance. Two are buddhas in the southern region, one named Void-Dwelling, the other named Ever Extinguished. Two are buddhas in the southwestern region, one named Emperor Appearance, the other named Brahma Appearance. Two are buddhas in the western region, one named Amitayus, the other named Saving All from Worldly Suffering. Two are buddhas in the northwestern region, one named Tamala Leaf Sandalwood Fragrance Transcendental Power, the other named Sumeru Appearance. Two are buddhas in the northern region, one named Cloud Freedom, the other named Cloud Freedom King. Of the buddhas of the northeastern p.173region, one is named Destroying All Worldly Fears. The sixteenth is I, Shakyamuni Buddha, who in this saha land have attained supreme perfect enlightenment.
“Monks, when I and these others were shramaneras, each one of us taught and converted living beings equal in number to immeasurable hundreds, thousands, ten thousands, millions of Ganges sands. They heard the Law from us so that they could attain supreme perfect enlightenment. Some of these living beings are now dwelling in the ranks of voice-hearers. But we have constantly instructed them in supreme perfect enlightenment, and these persons should be able, through this Law, to enter into the buddha way, albeit gradually. Why do I say this? Because the wisdom of a thus come one is difficult to believe and difficult to understand. Those living beings equal in number to immeasurable Ganges sands who were converted at that time are you who are now monks, and those who, after I have entered extinction, in ages to come will be voice-hearer disciples.
“After I have entered extinction, there will be other disciples who will not hear this sutra and will not understand or be aware of the practices carried out by the bodhisattvas, but who, through the blessings they have been able to attain, will conceive an idea of extinction and enter into what they believe to be nirvana. At that time I will be a buddha in another land and will be known by a different name. Those disciples, though they have conceived an idea of extinction and entered into what they take to be nirvana, will in that other land seek the buddha wisdom and will be able to hear this sutra. For it is only through the buddha vehicle that one can attain extinction. There is no other vehicle, if one excepts the various doctrines that the thus come ones preach as an expedient means.
“Monks, if the thus come one knows that the time has come to enter nirvana, and knows that the members of the assembly are pure and clean, firm in faith and understanding, thorough in their comprehension of the doctrine of emptiness and deeply entered into meditation practice, then he will call together the assembly of bodhisattvas and voice-hearers and will preach this sutra for them. In the world there are not two vehicles whereby p.174one may attain extinction. There is only the one buddha vehicle for attaining extinction and one alone.
“Monks, you must understand this. The thus come one in his use of expedient means penetrates deeply into the nature of living beings. He knows how their minds delight in petty doctrines and how deeply they are attached to the five desires. And because they are like this, when he expounds nirvana, he does so in such a way that these persons, hearing it, can readily believe and accept it.
“Let us suppose there is a stretch of bad road five hundred yojanas long, steep and difficult, wild and deserted, with no inhabitants around, a truly fearful place. And suppose there are a number of people who want to pass over this road so they can reach a place where there are rare treasures. They have a leader, of bright wisdom and keen understanding, who is thoroughly acquainted with this steep road, knows the layout of its passes and defiles, and is prepared to guide the group of people and go with them over this difficult terrain.
“The group he is leading, after going part way on the road, become disheartened and say to the leader, ‘We are utterly exhausted and fearful as well. We cannot go any farther. Since there is still such a long distance ahead, we would like now to turn around and go back.’
“The leader, a man of many expedients, thinks to himself, What a pity that they should abandon the many rare treasures they are seeking and want to turn around and go back! Having had this thought, he resorts to the power of expedient means and, when they have gone three hundred yojanas along the steep road, conjures up a city. He says to the group, ‘Don’t be afraid! You must not turn back, for now here is a great city where you can stop, rest, and do just as you please. If you enter this city you will be completely at ease and tranquil. Then later, if you feel you can go on to the place where the treasure is, you can leave the city.’
“At that time the members of the group, being utterly exhausted, are overjoyed in mind, exclaiming over such an unprecedented event, ‘Now we can escape from this dreadful road and p.175find ease and tranquillity!’ The people in the group thereupon press forward and enter the city where, feeling that they have been saved from their difficulties, they have a sense of complete ease and tranquillity.
“At that time the leader, knowing that the people have become rested and are no longer fearful or weary, wipes out the phantom city and says to the group, ‘You must go now. The place where the treasure is is close by. That great city of a while ago was a mere phantom that I conjured up so that you could rest.’
“Monks, the thus come one is in a similar position. He is now acting as a great leader for you. He knows that the bad road of birth and death and earthly desires is steep, difficult, long, and far-stretching, but that it must be traveled, it must be passed over. If living beings hear only of the one buddha vehicle, then they will not want to see the Buddha, will not want to draw near him, but will immediately think to themselves, The buddha road is long and far-stretching and one must labor diligently and undergo difficulties over a long period before one can ever attain success!
“The Buddha knows that the minds of living beings are timid, weak, and lowly, and so, using the power of expedient means, he preaches two nirvanas in order to provide a resting place along the road. If living beings choose to remain in these two stages, then the thus come one will say to them, ‘You have not yet understood what is to be done. This stage where you have chosen to remain is close to the buddha wisdom. But you should observe and ponder further. This nirvana that you have attained is not the true one. It is simply that the thus come one, using the power of expedient means, has taken the one buddha vehicle and, making distinctions, has preached it as three.’
“The Buddha is like that leader who, in order to provide a place to rest, conjured up a great city and then, when he knew that the travelers were already rested, said to them, ‘The place where the treasure is is nearby. This city is not real. It is merely something I conjured up.’”
At that time the world-honored one, wishing to state his meaning once more, spoke in verse form, saying:

p.176The buddha Great Universal Wisdom Excellence
sat in the place of enlightenment for ten kalpas,
but the Law of the buddhas did not appear before him
and he could not attain the buddha way.
The assembly of heavenly gods, dragon kings,
asuras, and others
constantly rained down heavenly flowers
as alms offered to that buddha.
The heavenly beings beat on heavenly drums
and made many kinds of music.
A fragrant wind blew away the withered flowers,
whereupon fresh and beautiful ones rained down.
When ten small kalpas had passed,
then at last he was able to attain the buddha way.
The heavenly beings and people of the world
in their hearts all felt like dancing.
That buddha’s sixteen sons
all, in company with their followers,
a thousand ten thousand million of them gathered around,
all came to the place of the buddha,
bowing at the buddha’s feet, touching heads to the ground,
and entreating him to turn the wheel of the Law, saying,
“Saintly lion, let the Dharma rain
fall in full upon us and all others!”
The world-honored one is very difficult to encounter;
only once in a long time does he appear.
In order to bring enlightenment to the many beings
he shakes and moves the regions all around.
In the worlds in the eastern direction
in five hundred ten thousand million lands
the palaces of the Brahma kings glowed with a light
they had never known in the past.
When the Brahma kings saw this sign
they came in search of the buddha’s place,
scattering flowers as a form of offering,
at the same time presenting their palaces,
p.177entreating the buddha to turn the wheel of the Law
and praising him in verses.
The buddha knew that the time had not yet come,
and though they entreated, he sat in silence.
In the other three directions and the four directions in between
and in the upper and lower regions, the same occurred,
the Brahma kings scattering flowers, presenting their palaces,
entreating the buddha to turn the wheel of the Law, saying,
“The world-honored one is very difficult to encounter.
We beg you in your great mercy and compassion
to open wide the gates of sweet dew
and turn the wheel of the unsurpassed Law.”
The world-honored one, immeasurable in wisdom,
accepted the entreaties of the assembly
and for their sake proclaimed various doctrines,
the four noble truths, the twelve-linked chain of causation,
describing how, from ignorance to aging and death,
all are produced through the cause of birth, saying,
“With regard to these many faults and vexations,
you should understand this about them.”
When he expounded this doctrine,
six hundred ten thousand million trillion beings
were able to reach the end of their sufferings,
all attaining the status of arhat.
The second time he preached the doctrine
a multitude like a thousand ten thousand Ganges sands
ceased to accept the things of the phenomenal world
and they too were able to become arhats.
Thereafter those who attained the way
were immeasurable in number—
one might calculate for ten thousand million kalpas
and never be able to reckon their extent.
At that time the sixteen princes
left their families and became shramaneras.
p.178All together they entreated that buddha
to expound the Law of the great vehicle, saying,
“We and our attendants
are all certain to attain the buddha way.
We desire the wisdom eye of foremost purity
such as the world-honored one possesses.”
The buddha understood their boyish minds
and the actions they had carried out in past existences,
and employing immeasurable causes and conditions
and various similes and parables,
he preached the six paramitas
and matters concerning transcendental powers,
distinguishing the true Law,
the way practiced by bodhisattvas,
preaching this Lotus Sutra
in verses as numerous as Ganges sands.
When the buddha had finished preaching the sutra
he entered into meditation in a quiet room,
with a single mind sitting in a single place
for eighty-four thousand kalpas.
The shramaneras knew
the buddha would not yet emerge from meditation
and so for the assembly of immeasurable millions
they preached the unsurpassed wisdom of the buddha,
each one sitting in a Dharma seat,
preaching this great vehicle sutra.
And after the buddha had entered peaceful tranquillity,
they continued to proclaim, helping to convert others to the Law.
The living beings saved
by each one of those shramaneras
were equal in number
to six hundred ten thousand million Ganges sands.
After that buddha had passed into extinction,
those persons who had heard the Law
dwelled here and there in various buddha lands,
constantly reborn in company with their teachers.
p.179And these sixteen shramaneras,
having fully carried out the buddha way,
at present are dwelling in the ten directions,
where each has attained correct enlightenment.
The persons who heard the Law at that time
are each in a place where there is one of these buddhas,
and those who remain at the stage of voice-hearer
are gradually being instructed in the buddha way.
I myself was numbered among the sixteen
and in the past preached for you.
For this reason I employ expedient means
to lead you in the pursuit of buddha wisdom;
because of these earlier causes and conditions
I now preach the Lotus Sutra.
I will cause you to enter the buddha way—
be attentive and harbor no fear!
Suppose there was a stretch of steep bad road,
in a remote wasteland with many harmful beasts,
a place moreover without water or grass,
one dreaded by people.
A group of countless thousands and ten thousands
wanted to pass over this steep road,
but the road was very long and far-stretching,
extending five hundred yojanas.
At this time there was a leader,
well informed, possessing wisdom,
of clear understanding and determined mind,
capable of saving endangered persons from manifold difficulties.
The members of the group were all weary and disheartened
and said to their leader,
“We are now exhausted with fatigue
and wish at this point to turn around and go back.”
The leader thought to himself,
These people are truly pitiful!
Why do they wish to turn back
and miss the many rare treasures ahead?
p.180At that time he thought of an expedient means,
deciding to exercise his transcendental powers.
He conjured up a great walled city
and adorned its mansions,
surrounding them with gardens and groves,
channels of flowing water, ponds and lakes,
with double gates and tall towers and pavilions,
all filled with men and women.
As soon as he had created this illusion,
he comforted the group, saying, “Have no fear—
you can enter this city
and each amuse himself as he pleases.”
When the people had entered the city,
they were all overjoyed in heart.
All had a feeling of ease and tranquillity,
telling themselves that they had been saved.
When the leader knew they were rested,
he called them together and announced,
“Now you must push forward—
this is nothing more than a phantom city.
I saw that you were weary and exhausted
and wanted to turn back in mid-journey.
Therefore I used the power of expedient means
to conjure up this city for the moment.
Now you must press forward diligently
so that together you may reach the place where the treasure is.”
I too do likewise,
acting as leader to all beings.
I see the seekers of the way
growing disheartened in mid-journey,
unable to pass over the steep road
of birth and death and earthly desires,
and therefore I use the power of expedient means
and preach nirvana to provide them with rest,
saying, “Your sufferings are extinguished,
you have carried out all there is to be done.”
p.181When I know they have reached nirvana
and all have attained the stage of arhat,
then I call the great assembly together
and preach the true Law for them.
The buddhas through the power of expedient means
make distinctions and preach three vehicles,
but there is only the single buddha vehicle—
the two nirvanas are preached to provide a resting place.
Now I expound the truth for you—
what you have attained is not extinction.
For the sake of the comprehensive wisdom of the buddha
you must expend great effort and diligence.
When you have gained such buddha attributes
as comprehensive wisdom and the ten powers,
and are endowed with the thirty-two features,
then this will be true extinction.
The buddhas in their capacity as leaders
preach nirvana to provide a rest.
But when they know you have become rested,
they lead you onward to the buddha wisdom.

7
The Teaching, Capacity, Time, and Country
Written by Nichiren, the shramana of Japan

Background
WITH regard to the first item, the teaching consists of all the sutras, rules of monastic discipline, and treatises expounded by the Thus Come One Shakyamuni, comprising 5,048 volumes contained in 480 scroll cases. The teachings of Buddhism, after circulating throughout India for a thousand years, were introduced to China 1,015 years after the Buddha’s passing. During the 664-year period beginning with that year, the tenth of the Yung-p’ing era (c.e. 67), cyclical sign hinoto-u, in the reign of Emperor Ming of the Later Han, and ending with the eighteenth year of the K’ai-yüan era (c.e. 730), cyclical sign kanoe-uma, in the reign of Emperor Hsüan-tsung of the T’ang, all of the Buddhist teachings were introduced to China.
The contents of these sutras, rules of monastic discipline, and treatises can be divided into the categories of Hinayana and Mahayana teachings, provisional and true sutras, and exoteric and esoteric sutras, and one should carefully distinguish between them. Such designations did not originate with the later scholars and teachers of Buddhism; they derive from the preaching of the Buddha himself. Therefore, they should be employed without exception by all living beings in the worlds of the ten directions. Anyone who fails to do so should be regarded as non-Buddhist.
The custom of referring to the teachings of the Āgama sutras as Hinayana derives from the various Mahayana sutras of the Correct and Equal, Wisdom, and Lotus and Nirvana periods. In the Lotus Sutra the Buddha says that, if he had preached only the Hinayana teachings and withheld the Lotus Sutra, he would have been guilty of stinginess and greed. Moreover, the Nirvana Sutra states that those who accept only the Hinayana sutras and declare that the Buddha is characterized by impermanence will have their tongues fester in their mouths.
Second is the matter of capacity. One who attempts to propagate the teachings of Buddhism must understand the capacity and basic nature of the persons one is addressing. The Venerable Shāriputra attempted to instruct a blacksmith by teaching him to meditate on the vileness of the body, and to instruct a washerman by teaching him to conduct breath-counting meditation.1 Even though these disciples spent over ninety days in their respective meditations, they did not gain the slightest understanding of the Buddha’s teachings. On the contrary, they took on erroneous views and p.49ended by becoming icchantikas, or persons of incorrigible disbelief.
The Buddha, on the other hand, instructed the blacksmith in breath-counting meditation, and the washerman in the meditation on the vileness of the body, and as a result both obtained understanding in no time at all. If even Shāriputra, the foremost in wisdom among the disciples of the Buddha, failed to understand people’s capacity, then how much more difficult must it be for ordinary teachers today, in the Latter Day of the Law, to have such an understanding! Ordinary teachers who lack an understanding of people’s capacity should teach only the Lotus Sutra to those who are under their instruction.
Question: What about the passage in the Lotus Sutra that says, “Do not preach this sutra to persons who are without wisdom”?2
Answer: When I speak of understanding capacity, I am referring to preaching by a person of wisdom. Again, one should preach only the Lotus Sutra even to those who slander the Law, so that they may establish a so-called “poison-drum relationship” with it. In this respect, one should proceed as Bodhisattva Never Disparaging did.
However, if one is speaking to persons who one knows have the capacity to become wise, then one should first instruct them in the Hinayana teachings, then instruct them in the provisional Mahayana teachings, and finally instruct them in the true Mahayana. But if speaking to those one knows to be ignorant persons of lesser capacity, then one should first instruct them in the true Mahayana teaching. In that way, whether they choose to believe in the teaching or to slander it, they will still receive the seeds of Buddhahood.
Third is the consideration of time. Anyone who hopes to spread the Buddhist teachings must make certain to understand the time. For example, if a farmer were to plant his fields in autumn and winter, then, even though the seed and the land and the farmer’s efforts were the same as ever, this planting would not result in the slightest gain but rather would end in loss. If the farmer planted one small plot in that way, he would suffer a minor loss, and if he planted acres and acres, he would suffer a major loss. But if he plows and plants in the spring and summer, then, whether the fields are of superior, medium, or inferior quality, each will bring forth its corresponding share of crops.
The preaching of the Buddhist teachings is similar to this. If one propagates the teaching without understanding the time, one will reap no benefit but, on the contrary, will fall into the evil paths. When Shakyamuni Buddha made his appearance in this world, he was determined to preach the Lotus Sutra. But though the capacities of his listeners may have been right, the proper time had not yet come. Therefore, he spent a period of more than forty years without preaching the Lotus Sutra, explaining, as he says in the Lotus Sutra itself, that “the time to preach so had not yet come.”3
The day after the Buddha’s passing begins the thousand-year period known as the Former Day of the Law, when those who uphold the precepts are many while those who break them are few. The day after the end of the Former Day of the Law marks the beginning of the thousand-year period known as the Middle Day of the Law, when those who break the precepts are many while those without precepts are few. And the day after the ending of the Middle Day of the Law begins the ten-thousand-year period known as the Latter Day of the Law, when those who break the precepts are few while those without precepts are many.
During the Former Day of the Law, one should cast aside those who break the precepts, or who have no precepts p.50at all, giving alms only to those who uphold the precepts. During the Middle Day of the Law, one should cast aside those without precepts and give alms only to those who break them. And during the Latter Day of the Law, one should give alms to those without precepts, treating them in the same way as if they were the Buddha.
However, whether in the Former, the Middle, or the Latter Day of the Law, one should never in any of these three periods give alms to those who slander the Lotus Sutra, whether they keep the precepts, break the precepts, or do not receive them at all. If alms are given to those who slander the Lotus Sutra, then the land will invariably be visited by the three calamities and seven disasters, and the persons who give such alms will surely fall into the great citadel of the hell of incessant suffering.
When the votary of the Lotus Sutra denounces the provisional sutras, it is like a ruler, a parent, or a teacher disciplining a retainer, a son, or a disciple. But when practitioners of the provisional sutras denounce the Lotus Sutra, it is like retainers, sons, or disciples attempting to punish their ruler, parent, or teacher.
At present, it has been 210 or more years since we entered the Latter Day of the Law. One should consider very carefully whether now is a time best suited for the provisional sutras or Nembutsu teachings, or whether it is the time when the Lotus Sutra should spread.
Fourth is the consideration of the country. One must never fail to take into account the kind of country in which one is spreading the Buddhist teachings. There are cold countries, hot countries, poor countries, rich countries, central countries, and peripheral countries, large countries and small countries, countries wholly given over to thieving, countries wholly given over to the killing of living things, and countries known for their utter lack of filial piety. In addition, there are countries wholly devoted to the Hinayana teachings, countries wholly devoted to the Mahayana teachings, and countries in which both Hinayana and Mahayana are pursued. In the case of Japan, therefore, we must carefully consider whether it is a country suited exclusively to Hinayana, a country suited exclusively to Mahayana, or a country suited for the practice of both Hinayana and Mahayana.
Fifth is the sequence of propagation. In a country where the Buddhist teachings have never been introduced, there of course will be none who are familiar with Buddhism. But in a country where Buddhism has already been introduced, there will be those who believe in the Buddhist teachings. Therefore, one must first learn what kind of Buddhist doctrines have already spread in a particular country before attempting to propagate Buddhism there.
If the Hinayana and provisional Mahayana teachings have already spread, then one should by all means propagate the true Mahayana teaching. But if the true Mahayana teaching has already spread, then one must not propagate the Hinayana or provisional Mahayana teachings. One throws aside shards and rubble in order to pick up gold and gems, but one must not throw aside gold and gems in order to pick up shards and rubble.
If one takes the five principles outlined above into account when propagating the Buddhist teachings, then one can surely become a teacher to the entire nation of Japan. To understand that the Lotus Sutra is the king of sutras, the foremost among them all, is to have a correct understanding of the teaching.
Yet Fa-yün of Kuang-che-ssu temple and Hui-kuan of Tao-ch’ang-ssu temple claimed that the Nirvana Sutra is superior to the Lotus Sutra. p.51Ch’eng-kuan of Mount Ch’ing-liang and Kōbō of Mount Kōya claimed that the Flower Garland and Mahāvairochana sutras are superior to the Lotus Sutra. Chi-tsang of Chia-hsiang-ssu temple and the priest K’uei-chi of Tz’u-en-ssu temple claimed that the two sutras known as the Wisdom and the Profound Secrets are superior to the Lotus Sutra. One man alone, the Great Teacher Chih-che of Mount T’ien-t’ai, not only asserted that the Lotus Sutra is superior to all the other sutras, but urged that anyone claiming there is a sutra superior to the Lotus should be admonished; he said that, if such persons persist in their false claim, their tongues will surely fester in their mouths during the present existence, and after death they will fall into the Avīchi hell. One who is able to distinguish right from wrong among all these different opinions may be said to have a correct understanding of the teaching.
Of all the thousand or ten thousand scholars of the present age, surely each and every one is confused as to this point. If so, then there must be very few who have a correct understanding of the teaching. If there are none with a correct understanding of the teaching, there will be none who read the Lotus Sutra. If there are none who read the Lotus Sutra, there will be none who can act as a teacher to the nation. If there is no one to act as a teacher to the nation, then everyone within the nation will be confused as to the distinctions within the body of sutras, such as those between the Hinayana and the Mahayana, the provisional and the true, and the exoteric and the esoteric sutras. Not a single person will be able to escape the sufferings of birth and death, and in the end they will all become slanderers of the Law. Those who, because of slandering the Law, fall into the Avīchi hell, will be more numerous than the dust particles of the land, while those who, by embracing the Law, are freed from the sufferings of birth and death, will number less than the specks of dirt that can be placed on a fingernail. What a fearful thing it is!
During the four hundred or more years since the time of Emperor Kammu, all the people in Japan have had the capacity to attain enlightenment solely through the Lotus Sutra. They are like those persons with capacities suited to the pure and perfect teaching who for a period of eight years listened to the preaching of the Lotus Sutra on Eagle Peak. (Confirmation of this may be found in the records of the Great Teacher T’ien-t’ai, Prince Shōtoku, the Reverend Ganjin, the Great Teacher Kompon [Dengyō], the Reverend Annen, and Eshin.)4 To understand this is to have an understanding of the people’s capacity.
Yet the Buddhist scholars of our time say that the people of Japan all have capacities fit only for the recitation of Amida Buddha’s name, the Nembutsu. They are like Shāriputra in the episode I mentioned earlier who, because he was misled as to the capacity of the persons under his instruction, in the end turned them into icchantikas.
In Japan at present, some 2,210 years after the passing of the Thus Come One Shakyamuni, in the last of the five five-hundred-year periods after his passing, the hour has come for the widespread propagation of Myoho-renge-kyo. To understand this is to have an understanding of the time.
Yet there are Buddhist scholars in Japan today who cast aside the Lotus Sutra and instead devote themselves exclusively to practicing the invocation of Amida Buddha’s name. There are others who teach the Hinayana precepts and speak contemptuously of the priests [who were ordained with the Mahayana precepts] on Mount Hiei, as well as those who present what they describe as a separate transmission p.52outside the sutras, disparaging the correct doctrine of the Lotus Sutra. Such persons may surely be said to misunderstand the time. They are like the monk Superior Intent who slandered Bodhisattva Root of Joy, or the Scholar Gunaprabha who behaved with contempt toward Bodhisattva Maitreya,5 thus inviting the terrible sufferings of the Avīchi hell.
Japan is a country related exclusively to the Lotus Sutra, just as the country of Shrāvastī in India was related solely to the Mahayana teachings. In India there were countries that were wholly devoted to Hinayana, those that were wholly devoted to Mahayana, and those that were devoted to both Hinayana and Mahayana teachings. Japan is a country that is exclusively suited to Mahayana, and among those teachings it should be dedicated solely to the Lotus Sutra. (The above statement is attested to in The Treatise on the Stages of Yoga Practice, the writings of Seng-chao, and the records of Prince Shōtoku, the Great Teacher Dengyō, and Annen.)6 To understand this is to understand the country.
Yet there are Buddhist scholars in our present age who address the people of Japan and instruct them only in the precepts of the Hinayana, or who attempt to make them all into followers of the Nembutsu. This is like “placing impure food in a jeweled vessel.” (This simile of the jeweled vessel is taken from An Essay on the Protection of the Nation by the Great Teacher Dengyō.)
In Japan during the 240 or more years from the time when Buddhism was first introduced from the Korean kingdom of Paekche in the reign of Emperor Kimmei to the reign of Emperor Kammu, only the Hinayana and provisional Mahayana teachings were propagated throughout the country. Though the Lotus Sutra existed in Japan, its significance had not yet been made clear. This was similar to the situation years before in China, where the Lotus Sutra had existed for more than 300 years before its significance was clarified.
In the time of Emperor Kammu, the Great Teacher Dengyō refuted the Hinayana and provisional Mahayana teachings, and made clear the true significance of the Lotus Sutra. From that time on, opposing opinions ceased to prevail, and everyone single-mindedly put faith in the Lotus Sutra. Even those scholars of the earlier six schools [of Nara] who studied Hinayana and Mahayana teachings such as the Flower Garland, Wisdom, Profound Secrets, and Āgama sutras regarded the Lotus Sutra as the ultimate authority. Needless to say, this was even more so with scholars of the Tendai and True Word schools, and of course with lay believers who had no special knowledge of the subject. In its relation to the Lotus Sutra, the country was like the K’un-lun Mountains where there is not a single worthless stone, or the mountain island of P’eng-lai where no poisons are known.
However, during the fifty or more years since the Kennin era (1201–1204), the priests Dainichi and Budda7 have spread the teachings of the Zen school, casting aside all the various sutras and postulating a doctrine that is transmitted outside the scriptures. And Hōnen and Ryūkan have established the Pure Land school, contradicting the teachings of the true Mahayana and setting up the provisional doctrines. These men are in effect casting aside gems and instead gathering stones, abandoning the solid earth and trying to climb up into the air. They know nothing about the order in which the various doctrines should be propagated. The Buddha warned of such persons when he said that it was better to encounter a mad elephant than an evil friend.8
In the “Encouraging Devotion” chapter of the Lotus Sutra, it is p.53recorded that, in the last five-hundred-year period, or two thousand or so years after the Buddha’s passing, there will be three types of enemies of the Lotus Sutra. Our present age corresponds to this last five-hundred-year period. And as I, Nichiren, ponder the truth of the Buddha’s words, I realize that these three types of enemies are indeed real. If I allow them to remain hidden, then I will not be the votary of the Lotus Sutra. Yet if I cause them to appear, then I am almost certain to lose my life.
The fourth volume of the Lotus Sutra states, “Since hatred and jealousy toward this sutra abound even when the Thus Come One is in the world, how much more will this be so after his passing?”9 The fifth volume says, “It will face much hostility in the world and be difficult to believe.”10 The same volume also reads, “We care nothing for our bodies or lives but are anxious only for the unsurpassed way.”11 And the sixth volume reads, “Not hesitating even if it costs them their lives.”12
The ninth volume of the Nirvana Sutra states: “For example, it is like a royal envoy skilled in discussion and clever with expedient means who, when sent on a mission to another land, would rather, even though it costs him his life, in the end conceal none of the words of his ruler. Wise persons too do this. In the midst of ordinary people and without begrudging their lives, those who are wise should without fail proclaim the Thus Come One’s prize teaching from the correct and equal sutras of the great vehicle.” The Great Teacher Chang-an, commenting on this passage, says: “‘[A royal envoy . . . would rather], even though it costs him his life, in the end conceal none of the words of his ruler’ means that one’s body is insignificant while the Law is supreme. One should give one’s life in order to propagate the Law.”13
When I examine these passages, I know that, if I do not call forth these three enemies of the Lotus Sutra, then I will not be the votary of the Lotus Sutra. Only by making them appear can I be the votary. And yet if I do so, I am almost certain to lose my life. I will be like the Venerable Āryasimha or Bodhisattva Āryadeva.

Nichiren

The tenth day of the second month

239
Distinguishing the Lotus Sutra from the True Word Sutras

Background
MY prediction of the calamity of domestic revolt and the calamity of invasion from abroad has now been proven true. In light of this, it seems that matters correspond to the sutra passage that reads, “Marauders from many other regions will invade and plunder the nation, the people will suffer all manner of pain and affliction, and no place will exist where one may live in safety.”1
Everyone will be in the same situation as the residents of Iki and Tsushima find themselves in now. This is entirely due to erroneous views of the Buddha’s teachings. Erroneous views of the Buddha’s teachings mean a mistaken understanding of the relative superiority of the True Word teaching and the Lotus teaching. My criticizing the Zen teaching and the Nembutsu teaching was a preparatory step leading to the revelation of this matter.
In China, due to the deception and delusion of the three Tripitaka masters, Shan-wu-wei, Chin-kang-chih, and Pu-k’ung, the doctrine of the T’ien-t’ai Lotus school was stolen and grafted onto the Mahāvairochana Sutra of the True Word school. By doing so those men covered up the heart and soul of the Lotus Sutra and the virtue of the Great Teacher T’ien-t’ai, and consequently, China went to ruin.
In Japan, the Great Teacher Jikaku designated the Mahāvairochana Sutra, Diamond Crown Sutra, and Susiddhikara Sutra as the three texts that would ensure the security of the nation and rejected the texts that the Great Teacher Dengyō had said would ensure the security of the nation. From this time on, evil doctrines arose on Mount Hiei, and eventually, the rule of the imperial court came to an end. These evil doctrines have come down to Kamakura, where they will again surely cause the ruin of Japan.
Because the misguided views of the Great Teacher Kōbō are so utterly transparent, not everyone is fooled. But the Great Teacher Jikaku’s interpretation concerning the Lotus and Mahāvairochana sutras, which states that though equal in terms of principle, the Mahāvairochana Sutra is superior in terms of practice, has already been accepted by men of wide learning. How then could ignorant people fail to take faith in it?
This is what is referred to when it is said that the Great Teacher Jikaku, praying fervently to decide upon the relative superiority of the Lotus and Mahāvairochana sutras, saw himself in a dream shooting an arrow into the sun. But was this not because an asura had taken possession of the Great Teacher Jikaku and shot his arrow into the great sun of the Lotus Sutra?
p.504Should present-day Mount Hiei and the people of Japan accept this teaching?
If this teaching were true, how would I be any different from one who is trying to fling aside Mount Sumeru? Should my disciples accept it? I say this because it is the last time. You must bear me no grudge.
With my deep respect,
Nichiren

The twentieth day of the eleventh month
To the lay priest Soya

Gadgadasvara[妙音菩薩] (Skt; Jpn Myō’on-bosatsu)
Gainer of Great Authority[得大勢菩薩] (Skt Mahāsthāmaprāpta; Jpn Tokudaisei-bosatsu)
Gakkō[月光] (Jpn)
gandha[香・乾陀] (Skt, Pali; Jpn kō or kenda)
Gandhara[ガンダーラ・健駄羅国] (Skt, Pali Gandhāra; Jpn Gandāra or Kendara-koku)
gandharva[乾闥婆] (Skt; Jpn kendatsuba)
Gangā[恒河・ガンジス河] (Skt, Pali; Jpn Gōga or Ganjisu-gawa)
Ganges River[恒河・ガンジス河] (Jpn Gōga or Ganjisu-gawa)
Ganges sands[恒河沙] (Jpn gōga-sha)
Gangō-ji[元興寺]
Ganjin[鑑真] (688–763) (Jpn; Chin Chien-chen)
garbhadhātu[胎蔵界] (Skt; Jpn taizō-kai)
garment-snatching demoness[奪衣婆] (Jpn datsueba)
garment-suspending demon[懸衣翁] (Jpn kenneō)
garuda[迦楼羅] (Skt; Jpn karura)
gāthā[偈・伽陀] (Skt, Pali; Jpn ge or kada)
gati[趣・道] (Skt, Pali; Jpn shu or dō)
Gautama[瞿曇] (Skt; Pali Gotama; Jpn Kudon)
Gautamī[憍曇弥] (Skt; Jpn Kyōdommi)
Gayā[伽耶城] (Skt, Pali; Jpn Gaya-jō)
Gayā Kāshyapa[伽耶迦葉] (Skt; Pali Gayā Kassapa; Jpn Gaya-kashō)
Gayāshīrsha, Mount[伽耶山・象頭山] (Skt; Pali Gayāsīsa; Jpn Gaya-sen or Zōzu-sen)
Gembō[玄昉] (d. 746)
general and specific viewpoints[総別の二義] (Jpn sōbetsu-no-nigi)
general transfer[総付嘱] (Jpn sō-fuzoku)
Genkō Era Biographies of Eminent Priests, The[元亨釈書] (Jpn Genkō-shakusho)
Genkū[源空]
Gennin[源仁] (818–887)
Genshin[源信] (942–1017)
geya[祇夜・重頌] (Skt; Jpn giya or jūju)
ghee[醍醐味] (Jpn daigo-mi)
Ghoshila[瞿師羅] (Skt; Pali Ghosita; Jpn Kushira)
Gien[義淵] (d. 728)
Gijō-bō[義浄房] (n.d.)
Girika[耆利柯・耆利] (n.d.) (Skt; Jpn Girika or Giri)
Gishin[義真] (781–833)
Gladly Seen[喜見菩薩] (Jpn Kiken-bosatsu)
Gladly Seen by All Living Beings(Skt Sarva-sattva-priyadarshana) (1) [一切衆生喜見如来] (Jpn Issai-shujō-kiken-nyorai); (2) [一切衆生喜見菩薩] (Jpn Issai-shujō-kiken-bosatsu)
Glorious Kalpa[荘厳劫] (Jpn Shōgon-kō)
Godānīya[瞿耶尼・牛貨洲] (Skt; Jpn Kuyani or Goke-shū)
god of fragrance[香神] (Jpn kōjin)
god of the moon[月天] (Jpn Gatten)
god of the sun[日天] (Jpn Nitten)
Gohonzon[御本尊] (Jpn)
Gokuraku-ji[極楽寺]
gold circle[金輪] (Skt kānchana-mandala; Jpn konrin)
Golden Color[金色王] (Jpn Konjiki-ō)
Golden Light Sutra[金光明経] (Skt Suvarnaprabhāsa-sūtra or Suvarnaprabhāsottama-sūtra; Chin Chin-kuang-ming-ching; Jpn Konkōmyō-kyō)
golden-winged bird[金翅鳥] (Jpn konji-chō)
gold-wheel treasure[金輪宝] (Jpn konrin-hō)
gold-wheel-turning king[金輪王・金輪聖王] (Jpn konrin-ō or konrin-jō’ō)
Gomyō[護命] (750–834)
gongyō[勤行] (Jpn)
Gonsō[勤操] (758–827)
Gon’yo[厳誉] (n.d.)
good friend[善知識] (Skt kalyāna-mitra; Jpn zen-chishiki)
Good Kalpa[善劫] (Jpn Zen-kō)
Good Law Hall[善法堂] (Jpn Zembō-dō)
good man[善男子] (Skt kula-putra; Jpn zen-nanshi)
good root[善根] (Skt kushala-mūla; Jpn zengon or zenkon)
Good to See[善見城] (Jpn Zenken-jō)
Good Treasures[善財童子] (Skt Sudhana-shreshthi-dāraka or Sudhana; Jpn Zenzai-dōji)
good woman[善女人] (Skt kula-duhitri; Jpn zen-nyonin)
Gopikā[瞿夷] (Skt; Jpn Kui)
Gōsanze[降三世] (Jpn)
Gosho[御書] (Jpn)
Gotama[瞿曇] (Pali; Jpn Kudon)
Gotamī[憍曇弥] (Pali; Jpn Kyōdommi)
gradual teaching[漸教] (Jpn zen-kyō)
Great Adornment(1) [大荘厳仏] (Jpn Daishōgon-butsu); (2) [大荘厳菩薩] (Jpn Daishōgon-bosatsu)
Great Arrogant Brahman[大慢婆羅門] (n.d.) (Jpn Daiman-baramon)
Great Awesome Virtue[大威徳明王] (Skt Yamāntaka; Jpn Daiitoku-myō’ō)
Great Canon of Monastic Rules, The[摩訶僧祇律] (Chin Mo-ho-seng-chih-lü; Jpn Maka-sōgi-ritsu)
great citadel of the Avīchi hell[阿鼻大城] (Jpn Abi-daijō)
great citadel of the hell of incessant suffering[無間大城] (Jpn Muken-daijō)
Great Collection Sutra[大集経] (Chin Ta-chi-ching; Jpn Daijikkyō)
Great Commander[太元帥明王] (Skt Ātavaka; Jpn Taigensui-myō’ō, better known as Taigen-myō’ō)
Great Commentary on the Abhidharma, The[阿毘達磨大毘婆沙論] (Skt Abhidharma-mahāvibhāshā-shāstra; Chin A-p’i-ta-mo-ta-p’i-p’o-sha-lun; Jpn Abidatsuma-daibibasha-ron)
Great Compassion Sutra[大悲経] (Chin Ta-pei-ching; Jpn Daihi-kyō)
Great Concentration and Insight[摩訶止観] (Chin Mo-ho-chih-kuan; Jpn Maka-shikan)
Great Forest Monastery[大林精舎] (Skt Mahāvana-vihāra; Jpn Dairin-shōja)
great impartial wisdom[平等大慧] (Jpn byōdō-daie)
Greatly Enlightened World-Honored One[大覚世尊] (Jpn Daikaku-seson)
Great Ornament of Tales, The[大荘厳論経] (Skt Kalpanā-manditikā; Chin Ta-chuang-yen-lun-ching; Jpn Daishōgon-rongyō)
Great Perfection of Wisdom Sutra(1) [摩訶般若波羅蜜経] (Skt Panchavimshatisāhasrikā-prajnāpāramitā; Chin Mo-ho-pan-jo-po-lo-mi-ching; Jpn Makahannya-haramitsu-kyō); (2) [摩訶般若波羅蜜経] (Skt Ashtasāhasrikā-prajnāpāramitā; Chin Mo-ho-pan-jo-po-lo-mi-ching; Jpn
Great Power[勢至菩薩] (Skt Mahāsthāmaprāpta; Jpn Seishi-bosatsu)
great pure Law[大白法] (Jpn daibyakuhō)
great south gate[南大門] (Jpn nandaimon)
Great T’ang Dynasty Catalog of Buddhist Scriptures, The[大唐内典録] (Chin Ta-t’ang-nei-tien-lu; Jpn Daitō-naiten-roku)
great teacher[大師] (Chin ta-shih; Jpn daishi)
Great Treasure Chamber[大宝坊] (Jpn Daihō-bō)
Great Universal Wisdom Excellence[大通智勝仏] (Skt Mahābhijnā-jnānābhibhū; Jpn Daitsūchishō-butsu)
great vehicle[大乗] (Jpn daijō)
great white ox cart[大白牛車] (Jpn daibyaku-gosha)
great wisdom of equality[平等大慧] (Jpn byōdō-daie)
Great Wisdom Sutra[大般若経] (Skt Mahāprajnāpāramitā-sūtra; Chin Ta-pan-jo-ching; Jpn Daihannya-kyō)
Great Yüeh-chih[大月氏] (Jpn Dai-gesshi)
greed[貪・貪欲・愛] (Skt, Pali rāga; Jpn ton, ton’yoku, or ai)
greed and stinginess[慳貪] (Jpn kendon)
Gridhrakūta[耆闍崛山・霊鷲山] (Skt; Pali Gijjhakūta; Jpn Gishakussen or Ryōju-sen)
griha-pati[居士] (Skt; Jpn koji)
Guidelines for Believers of the Fuji School, The[富士一跡門徒存知の事] (Jpn Fuji-isseki-monto-zonchi-no-koto)
Gunabhadra[求那跋陀羅] (394–468) (Skt; Jpn Gunabaddara)
Gunamati[徳慧] (n.d.) (Skt; Jpn Tokue)
Gunaprabha[徳光] (n.d.) (Skt; Jpn Tokukō)
Gunavarman[求那跋摩] (367–431) (Skt; Jpn Gunabatsuma)
Gurupādaka, Mount[尊足山] (Skt; Jpn Sonsoku-sen)
Gyōchi[行智] (n.d.)
Gyōhyō[行表] (724–797)
Gyōki[行基] (668–749)
Gyōnen[凝然] (1240–1321)
gongyō [勤行] (Jpn): Literally, to “exert [oneself in] practice.” Generally speaking, gongyō refers to the practice of reciting Buddhist sutras in front of an object of devotion. The content and method of gongyō differ according to the school of Buddhism. In Nichiren’s (1222–1282) teaching, gongyō means to chant the daimoku of Nam-myoho-renge-kyo and recite portions of the “Expedient Means” (second) chapter and the “Life Span” (sixteenth) chapter of the Lotus Sutra with faith in the object of devotion called the Gohonzon. In The Recitation of the “Expedient Means” and “Life Span” Chapters, Nichiren states: “Though no chapter of the Lotus Sutra is negligible, among the entire twenty-eight chapters, the ‘Expedient Means’ chapter and the ‘Life Span’ chapter are particularly outstanding. The remaining chapters are all in a sense the branches and leaves of these two chapters. . . . If you recite the ‘Life Span’ and ‘Expedient Means’ chapters, then the remaining chapters will naturally be included even though you do not recite them” (71). In the gongyō of Nichiren’s practice, chanting the daimoku constitutes the fundamental practice, and therefore it is called the primary practice. Recitation of the “Expedient Means” and “Life Span” chapters helps bring forth the benefits of the primary practice and is hence called the supporting practice.
http://www.nichirenlibrary.org/en/dic/Content/G/53

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