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NS 127.10.7 – 33,777 – THE KIN’S VISION AMEN TO THE AIR ONE

10 April 2015

THE VISION OF ALEX WEST FOR NS 127 107 IS AS FOLLOWS:

7 WHAT BRINGS ONE SHAME, DO NOT UNTO OTHERS, NOR UNTO THYSELF, FOR THE HIGHEST OF DUTIES IS SELF INTEGRITY.

What our society today needs more than anything is the spirit of empathy—the ability to put ourselves in the shoes of those who are facing hardship and suffering, to understand and share what they are going through. When the spirit of compassion becomes the bedrock of society, and is embodied by society’s leaders, the future will be bright with hope. The fact is, when we support others, we ourselves are actually being supported; when we help others, we ourselves are actually being helped. This is the worldview of “dependent origination” taught in Buddhism. When we reach out to help and support someone suffering in our immediate environment, we are taking a concrete step toward solving society’s larger problems. And by doing so, our own dreams and path forward will come into focus. Above all, we gain confidence and resolve. When we care for others our own strength to live increases. When we help people expand their state of life, our lives also expand. Actions to benefit others are not separate from actions to benefit oneself. Our lives and the lives of others are ultimately inseparable. An attitude of compassion does not mean looking down on someone, pitying them in their misery. Compassion is based on respect. We discuss life as equals, learn from each other and strive together to improve our lives. Our true selves shine and the inherent strength of our lives wells forth when we exert ourselves for others. This is human nature. And this is the way of life Buddhism teaches. Altruism is the most effective means of self-realization and self-perfection. Doing good for others is the best way to develop one’s own character and find greater happiness for oneself.

7 WHAT BRINGS ONE SHAME, DO NOT UNTO OTHERS, NOR UNTO THYSELF, FOR THE HIGHEST OF DUTIES IS SELF INTEGRITY.

Humanity’s collective mission in the cosmos lies in the practice of compassion. In order to relieve another person of suffering one must identify with that person and share their suffering. This very identification is the means of practicing compassion, and the act of relieving others of suffering and giving them happiness is the path of self-perfection. To have compassion means to feel the sufferings of others as one’s own. Because the Buddha has a deep desire to save others, he agonizes over what to do to achieve this. Such compassion gives rise to wisdom. As we work for the greater good, we build happiness for ourselves and others. The more we do for other people, the more the path of our own happiness will open up. In realizing this, we discover a sense of gratitude in being able to help them. Encouragement means to plant the seed of courage in the lives of others. It is an act of regeneration. Compassion is the very soul of Buddhism. To pray for others, making their problems and anguish our own; to embrace those who are suffering, becoming their greatest ally; to continue giving them our support and encouragement until they become truly happy—it is in such humanistic actions that Buddhism lives and breathes. Courage and compassion are two sides of the same coin. Compassion without courage is not genuine. You may have a compassionate thought or impulse, but if you don’t do or say anything, it’s not real compassion.

We are often highly sensitive to our own sufferings but oblivious to the pain of others. Buddhism teaches the importance of empathy, feeling the suffering of others as your own. A century based on respect for life will not be realized as long as this spirit is disregarded. To “love people” or “love humanity” in the abstract is easy, whereas to feel compassion toward actual individuals is difficult. Sincerity knows no barriers of age or nationality. Words spoken out of genuine concern for others strike a powerful chord in people’s hearts. Buddhism teaches, “If you light a lantern for another, it will also brighten your own way.” Please be confident that the higher your flame of altruistic action burns, the more its light will suffuse your life with happiness. Those who possess an altruistic spirit are the happiest people of all. Let us give something to each person we meet: joy, courage, hope, assurance or philosophy, wisdom, a vision for the future. Let us always give something. It is often enough for a person in anguish simply to know that there is someone thinking of them, sharing in their pain and plight, even though that person may be unable to actually help.

http://www.ikedaquotes.org/compassion

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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
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Background

In the seventh month of 1260, Nichiren Daishonin submitted his treatise On Establishing the Correct Teaching for the Peace of the Land to the former regent Hōjō Tokiyori, who, though retired from office, was still the most influential member of the ruling Hōjō clan.
Infuriated at the Daishonin’s criticism of the Pure Land school set forth in this treatise, a group of Pure Land believers attacked his dwelling at Matsubagayatsu, Kamakura, in an attempt to do away with him. The Daishonin narrowly escaped to Toki Jōnin’s residence in the nearby province of Shimōsa. When he reappeared in Kamakura in the spring of 1261 and resumed his propagation activities, the government arrested him and, without investigation, ordered him exiled to Itō on the Izu Peninsula. He remained in Izu from the twelfth day of the fifth month until he was pardoned and returned to Kamakura on the twenty-second day of the second month, 1263. This work is p.54dated simply “the tenth day of the second month,” but it is generally assumed that it was written in the second year of Kōchō (1262) while he was in exile in Izu.
The Daishonin wrote this letter, reconfirming the correctness of his teaching in light of the five principles for propagation: the teaching, the people’s capacity, the time, the country, and the sequence of propagation. He also reaffirms his own mission in view of the Lotus Sutra’s predictions that its votary in the Latter Day of the Law will undergo persecutions at the hands of the three powerful enemies.
Buddhist scholars of the past had set forth various criteria that one must understand and take into account in propagating Buddhism. Nichiren Daishonin organized these criteria into an integral system, establishing the five principles for propagation as a standard for the comparative evaluation of the various Buddhist teachings. In this letter he explains these five guides, demonstrating in terms of each why the Lotus Sutra is the supreme teaching. Although this letter refers only to the Lotus Sutra, in light of the Daishonin’s other writings we may understand this to mean the sutra’s essence, Nam-myoho-renge-kyo, and the practice and spirit it encompasses.
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Notes

1. This story is found in the Nirvana Sutra. Mentioned are the five meditations to stop the mind’s disturbances and eliminate delusion. They are: meditation on the vileness of the body, meditation on compassion, meditation on dependent origination, meditation on the correct discernment of the phenomenal world, and breath-counting meditation. Meditation on the vileness of the body is concentrating on the impurity of the body to sever one’s attachment to it. Breath-counting meditation is a method of calming the mind by counting the breaths.
2. Lotus Sutra, chap. 3.
3. Ibid., chap. 2.
4. This passage is given as a note in the text. The “records” may refer to the descriptions in The Words and Phrases of the Lotus Sutra by T’ien-t’ai; The Biography of Prince Shōtoku; The Life of the Great Priest of T’ang China Who Journeyed to the East; An Essay on the Protection of the Nation and The Outstanding Principles of the Lotus Sutra by Dengyō; An Extensive Commentary on the Universally Bestowed Bodhisattva Precepts by Annen; and The Essentials of the One Vehicle Teaching by Eshin.
5. The monk Superior Intent lived in the Latter Day of the Buddha Lion Sound King. He slandered Bodhisattva Root of Joy who taught the doctrine of the true aspect of reality, and was therefore said to have fallen into hell. The Scholar Gunaprabha first studied the Mahayana, but converted to the Hinayana after reading The Great Commentary on the Abhidharma. According to The Record of the Western Regions, he ascended to the Tushita heaven in order to resolve his doubts concerning the Hinayana and the Mahayana. There he met Bodhisattva Maitreya, but did not respect him because Maitreya was not an ordained monk. Thus he failed to learn from Maitreya because of his arrogance.
6. The Treatise on the Stages of Yoga Practice is a work attributed to Maitreya or Asanga. The “writings of Seng-chao” refers to The Afterword of the Lotus Sutra Translation. Seng-chao (384–414) was one of Kumārajīva’s major disciples. The records of Shōtoku, Dengyō, and Annen probably indicate the same sources cited in n. 4.
7. The priest Budda is generally believed to refer to Butchi-bō Kakuan, a disciple of Dainichi (n.d.) who spread the Zen teachings in Japan before Eisai (1141–1215), the founder of the Rinzai school of Zen Buddhism. Dainichi, also called Nōnin, named his school the Japanese Bodhidharma school.
8. Nirvana Sutra.
9. Lotus Sutra, chap. 10.
10. Ibid., chap. 14.
11. Ibid., chap. 13.
12. Ibid., chap. 16.
13. The Annotations on the Nirvana Sutra.

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.

==========

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.

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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)

Gadgadasvara [妙音菩薩] (Skt; Jpn Myō’on-bosatsu): The bodhisattva Wonderful Sound. A bodhisattva described in the “Wonderful Sound” (twenty-fourth) chapter of the Lotus Sutra. See Wonderful Sound.

I PRAY FOR THE ABSOLUTE HAPPINESS OF: Wonderful Sound [妙音菩薩] (Skt Gadgadasvara, Gangadasvara, or Gamgadasvara; Jpn Myō’on-bosatsu): A bodhisattva described in the “Wonderful Sound” (twenty-fourth) chapter of the Lotus Sutra. According to this chapter, Wonderful Sound lives in a land called Adorned with Pure Light and serves a Buddha named Pure Flower Constellation King Wisdom. He manifests himself as Brahmā, Shakra, a wheel-turning king, a monk, nun, layman, laywoman, dragon, demon, or any other form to which those he hopes to convert will be receptive, and expounds the Lotus Sutra to them. The “Wonderful Sound” chapter lists thirty-four forms that this bodhisattva assumes in order to save the people. It also says that in the remote past, for a space of twelve thousand years, he employed a hundred thousand types of musical instruments to provide offerings of sound to the Buddha Cloud Thunder Sound King and presented to him eighty-four thousand alms bowls made of the seven kinds of treasures. As a result, Wonderful Sound was reborn in the land called Adorned with Pure Light and acquired supernatural powers. Bodhisattva Wonderful Sound is present at Eagle Peak with eighty-four thousand bodhisattvas to listen to Shakyamuni Buddha preach the Lotus Sutra and make offerings to him. According to T’ien-t’ai’s Words and Phrases of the Lotus Sutra, this bodhisattva is called Wonderful Sound because he propagates the Lotus Sutra throughout the ten directions with his wondrous voice. Among the many sutras, Bodhisattva Wonderful Sound appears only in the “Wonderful Sound” chapter of the Lotus Sutra.

I PRAY FOR THE ABSOLUTE HAPPINESS OF EVERYONE CONNECTED TO ALL STATED ABOVE

Glossary G

gandharva A heavenly musician, one of the eight kinds of nonhuman beings who protect Buddhism.
garuda (garuḍa) In Indian mythology, a giant bird that is said to feed on dragons. One of the eight kinds of nonhuman beings who protect Buddhism.
gatha (gāthā) In Buddhist scriptures, a verse stating a Buddhist teaching or praising a buddha or bodhisattva. Some sutras are made up entirely of such verses, while others have extensive verse sections that often restate the meaning of a preceding prose section.
Gaya (Gayā) City in present-day Bihar. In Shakyamuni’s time it was a city of the state of Magadha. Some seven miles south of the city is the site where Shakyamuni sat beneath the bodhi tree and gained enlightenment, at the place called Buddhagaya. Buddhagaya is sometimes referred to in Buddhist scriptures by the name Gaya.
Gaya Kashyapa (Gayā Kāśyapa) A disciple of Shakyamuni, a younger brother of Uruvilva Kashyapa and Nadi Kashyapa. When his two brothers converted to Shakyamuni’s teachings, he also converted along with his two hundred disciples.
Great Katyayana (Kātyāyana) See Mahakatyayana.
Great Maudgalyayana (Maudgalyāyana) See Maudgalyayana.
great vehicle See Mahayana.
Gridhrakuta (Gṛdhrakūṭa) Mountain northeast of the city of Rajagriha where Shakyamuni is said to have preached the Lotus Sutra and other teachings. The name is often translated in English as Vulture Peak, but because Kumarajiva in his Chinese translation of the Lotus Sutra calls it Holly Eagle Peak, that translation has been adopted here.

I PRAY FOR THE ABSOLUTE HAPPINESS OF ALL STATED SUPRA!

===

Nichiren’s words are guiding principles that have universal, eternal relevance. It is important to study his writings. And it is especially crucial that the members of the youth division gain a solid grounding in Buddhist study. The two ways of practice and study are important. A halfhearted attitude will not allow you to complete these two paths. That would be a truly sad thing.
Daisaku Ikeda http://www.sgi.org

===

“It is impossible to live in the world without attachments, or indeed to eradicate them. Our affections for others, the desire to succeed in our endeavors, our interests and passions, our love of life itself–all of these are attachments and potential sources of disappointment or suffering, but they are the substance of our humanity and the elements of engaged and fulfilled lives.”

[Digital Vision/Getty Images]
Buddhism is a teaching of liberation, aimed at freeing people from the inevitable sufferings of life. To this end, early Buddhist teachings focused on the impermanence of all things. The Buddha realized that nothing in this world stays the same; everything is in a constant state of change. Pleasurable conditions, favorable circumstances, our relationships with those we hold dear, our health and well-being–any sense of comfort and security we derive from these things is continually threatened by life’s flux and uncertainty, and ultimately by death, the most profound change of all.

The Buddha saw that people’s ignorance of the nature of change was the cause of suffering. We desire to hold on to what we value, and we suffer when life’s inevitable process of change separates us from those things. Liberation from suffering comes, he taught, when we are able to sever our attachments to the transient things of this world.

Buddhist practice, in this perspective, is oriented away from the world: life is suffering, the world is a place of uncertainty; liberation lies in freeing oneself from attachment to worldly things and concerns, attaining a transcendent enlightenment.

The Lotus Sutra, upon which Nichiren Buddhism is based, is revolutionary in that it reverses this orientation, overturning the basic premises of the Buddha’s earlier teachings and focusing people’s attention instead on the infinite possibilities of life and the joy of living in the world.

Where other teachings had regarded enlightenment, or the final liberation of Buddhahood, as a goal to be attained at some future point in time, in the teachings of the Lotus Sutra each person is inherently and originally a Buddha. Through Buddhist practice we develop our enlightened qualities and exercise them in the world here and now for the sake of others and for the purpose of positively transforming society. The true nature of our lives at this moment is one of expansive freedom and possibility.

This dramatic reorientation effected by the Lotus Sutra is distilled in the key and seemingly paradoxical concepts of Nichiren Buddhism that “earthly desires are enlightenment” and “the sufferings of birth and death are nirvana.” The image of the pure lotus flower blossoming in the muddy swamp is a metaphor that encapsulates this perspective–freedom, liberation, enlightenment are forged and expressed in the very midst of the murky swamp of life with its problems, pains and contradictions.

It is impossible to live in the world without attachments, or indeed to eradicate them. Our affections for others, the desire to succeed in our endeavors, our interests and passions, our love of life itself–all of these are attachments and potential sources of disappointment or suffering, but they are the substance of our humanity and the elements of engaged and fulfilled lives.

The challenge is not to rid oneself of attachments but, in the words of Nichiren, to become enlightened concerning them. The teachings of Nichiren thus stress the transformation, rather than the elimination, of desire. Desires and attachments fuel the quest for enlightenment. As he wrote: “Now Nichiren and others who chant Nam-myoho-renge-kyo . . . burn the firewood of earthly desires and behold the fire of enlightened wisdom…”

In their proper perspective–when we can see them clearly and master them rather than being mastered by them–desires and attachments enable us to lead interesting and significant lives. As SGI President Daisaku Ikeda says, “Our Buddhist practice enables us to discern their true nature and utilize them as the driving force to become happy.”

It is our small ego, our “lesser self,” that makes us slaves to our desires and causes us to suffer. Buddhist practice enables us to break out of the shell of our lesser self and awaken to the “greater self” of our inherent Buddha nature.

This expanded sense of self is based on a clear awareness of the interconnected fabric of life which we are part of and which sustains us. When awakened to the reality of our relatedness to all life, we can overcome the fear of change and experience the deeper continuities beyond and beneath the ceaseless flow of change.

The basic character of our greater self is compassion. Ultimate freedom is experienced when we develop the ability to channel the full energy of our attachments into compassionate concern and action on behalf of others.

[Courtesy July 2011 SGI Quarterly]

=========

http://www.sgi.org/buddhism/buddhist-concepts/attachments-and-liberation.html

===

http://www.13lunas.net/synchronotronen.htm

<< Friday April 10, 2015 >>
NS1.27.10.7
    

<< Kin: 7 >>
BLUE RESONANT HAND

Tone: 7 Resonant
Inspire * Attunement * Channel

Tribe: 7 Hand
Know * Healing * Accomplishment

Affirmation for: Blue Resonant Hand
I Channel in order to Know
I Inspire Healing
I seal the store of accomplishment
With the Resonant tone of Attunement
I am guided by the power of Self-Generation

===

Blue Hand is your Conscious Self – who you are and who you are becoming. 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 essence of Blue Hand is held in the metaphor of a wave. The wave has many stages, from momentum to crest to completion and merging with the ocean once again. Blue Hand connects you to the greater ocean and reveals the shores of your true identity. If you identify with the struggle of eddies and storms, that is the learning you will draw to you. If you identify with your oneness of spirit, by the law of affinity that is what you will become.

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.

Blue Storm is your Higher Self & Guide.

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.

White Wizard is your Subconscious Self and Hidden Helper.White Wizard is the Magician, whose powers are activated by wisdom that emanates from the heart. Such wisdom is not the intellectual understanding known in Western culture; it is the wisdom that comes from an alignment of mind and heart. An open, trusting heart is a refined tool of perception. Allowing yourself to ‘not know’ opens the door of the mind to a deeper understanding of the universe. White Wizard asks you to fully utilize this aligned mind to participate in magic.

White Wizard invites you to step into self-empowerment. Empowerment comes from self-acceptance, integrity, and commitment to your evolution. Self-empowerment is not to be found outside oneself. Anything outside that brings you empowerment also has a divine foundation within you. If you feel a need for the approval of others, look to self-empowerment. When you feel effectively engaged, doing what gives you joy, your energy naturally expands to inlcude more of who you are, and magic flows synchronistically into your life. Claim your alignment with the highest wisdom. Call forth divine action in all that you do!Align your own will with divine will and your Essence Self. Be transparent, innocently allowing magic to come through you rather than needing to create it. Open to heart-knowing and limitless possibilties. White Wizard is a tool of the light, a conduit for the work of Spirit. A wise magician is spontaneous and transparent, allowing magic to come in rather than trying to control it or make it happen. A magician dances the dance of love through offering gifts of freedom to others. This is real magic. Freed from the need to use power to manipulate or control, a magician uses wisdom to manifest liberation and love.

Red Earth represents your Challenge and Gift. With maturity and awareness this challenge will turn into a Focus. This is what you desire to learn in this lifetime.In this shadow it may seem difficult to be in the present moment. Instead of being tuned into “channel central,” you may be tuned into the channel for shopping lists, relationship dramas, fantasies, regrets about the past, and worries about the future. Center yourself in the present moment! This is where you can most beneficially observe the synchronicities and revelations about your personal pattern and larger purpose. From here your mind can learn to be keenly observant, allowing the larger pattern to take shape as naturally as the small brushstrokes that eventually comlete a beautiful painting.Often in the shadow of Red Earth, you may feel “out of sync” with the world around you. If you feel physically, mentally, or emotionally “off,” remember that you may actually be in a process of realignment. Allow for synchronization with the new, expanding pattern. Affirm “I am one with the galactic heartbeat that aligns the core of my being into the crystalline core of Earth and through all realities and dimensional fields.”Another shadow of Red Earth is being disassociated from the Earth and your body. Are you overidentified with seeing yourself as a star being, an alien, or a walk-in? Everyone on this planet is both an Earth child and a celestial being! Remember that your issues create judgement of your earthly existence and your personal growth process. Remember that you chose to assist in the Earth’s transformation at this time, in order to utilize the unique benefits of this experience for your own spiritual unfoldment. Embrace this opportunity to explore and discover and to work through any denial or issues of your physical, earthly self. Strive to transform all crystallized thoughts, beliefs, and judgements into fluid consciousness. By accepting your physical form and your growth process in the world, you access a hub of centeredness out of which all the truth and magic of the universe unfold.Take off your shoes. Touch the one Earth. Find a place to dance with the sacred hoop of life. Contribute your vision as an awakened member of the global rainbow family!Sit in relationship with the energies of the Earth, as a shaman would sit in a forest. Take time to listen to the information being transmitted through your feet. Walk into your life. Find and do what gives you joy. From this place of centeredness, magical happeningsn spring and synchronicity abounds, helping you to access cules to the cosmic puzzle.Remember, you hold the Earth within you. You are the global family, the deeper of the Earth’s garden.

Yellow Human is your Compliment – something that comes naturally to you. Yellow Human is the grail, the golden fleece, the philosopher’s stone, the alchemical transmutation that turns baser materials into gold. It is the cornucopia, the paradox of emptiness and harvest, the still place that lies open and fallow, receiving the gifts.

Yellow Human offers you the gift of beginner’s mind in the fullness of union. Be receptive. Yellow Human is preparing your circuits for transformation. Become empty, that your thirst may be quenched by the bounteous gifts poured from the chalice of the spiralling galaxies. Open and receive all that Yellow Human offers in the chalice of your own body.

Eb asks you to strengthen and clear your physical vessel in order to prepare for the expanded energies of higher mind. Your chalice of self is being purified through vibrational adjustments in the brain/body system. With this quickening, adjustments are made and your circuits of consciousness are naturally transformed. Often this process is accompanied by the sensation of being altered or “rewired”. Higher centers of the brain and the light-sensitive pineal and pituitary glands are being activated to contain more light. This penetration brings you to a critical threshold, creating enormous change at the cellular level. It also activates soul memories and expands your concepts of reality.

With this expanded consciousness, your brain/body system is being cleared and fine-tuned so that you can create a sluiceway for the activation and acceleration of cosmic consciousness. This penetration of frequencies and its accompanying quickening is like upgrading the ‘hard drive’ of your biocomputer and activating the ‘hidden chip,’ the unused parts of your brain.

In meditation, expand to include all that you are. Then bring that feeling of expansion back into your physical self. In this process, you create a complex stability, opening a chalice of self that is fully rooted in human form. With this expansion, you are freed to explore within a new center that, paradoxically, seems to have to center. Yellow Human reveals the secret of being essence within form, everywhere and nowhere, “nothing” but present in all things.

The metaphor of the ever-expanding chalice is a powerful spiritual tool. This chalice represents the eternal container of light, ever filled with spirit’s fire and nourishment. It is the metaphor that represents the form in which your full potential can manifest. Each stage in your journey feels like the final one, but each stage then opens to an expanded form, releasing you into the next stage of consciousness.

All the gifts of the macrocosm pour out of the universal cornucopia. With an open heart, empty yourself to be filled with the fruits of your true desire. Through the temple of your body, lift the chalice of your expanded self and declare that it is filled with truth and clarity. Feel the ecstatic union with your full potential as a human being.

Meditate on the cornucopia with you at its center. Lift the chalice of your self-generated energy vortex to greet the vortex that will descend from above. As an open vessel, prepare a place to receive Yellow Human’s gifts. When you flow in unconditional love, all the fruits of the universe rush toward you for benediction.

Bathe in love’s essence as a child splashing in a pool on a hot day. Connect with others in joyous union. Use the broom of Yellow Human to sweep your day clear of past experiences and the issues and obstacles of small mind. In the spirit of Yellow Human function on all frequencies and power bands. Your cup is filled with the nectar of sacramental union. Be fulfilled by the great harvest of love!

Your Tone is Tone 7 – ResonantMystical alignment, self-acceptance, technician of the sacred, direct connection with the Source.

Seven is the ray of Mystical Power, the foundation of the individual slef freed within the two points of polarity. Your soul calls forth your ability to decode the hidden mysteries. Claim your mystical wisdom by acknowledging your personal relationshp to the Source. Catalyze the mystical force of your seven chakras to propel you to the region of divine illumination.

The consciousness of seven puts theory to the test, asking for practical application of your mystical power. As a technician of the sacred, you integrate the polarity of worlds into an operant foundation. You wear the seven-pointed star, symbol of the master artisan. Combine your feelings and intellect to transmute matter into mystical consciousness. Standing in simple self-acceptance, craft a light body from the column of light in your spine. Open your lotus to the world. You are the gift. Accept yourself unconditionally. Freed from the need for outside confirmation, stand open to your full mystical power. Align with the spinning mystery of the seven: seven chakras, seven planets, seven rays, seven steps of the pyramid – the seven stages of consciousness conjoined.

===

\
Lesson 100
My part is essential to God’s plan for salvation.

Just as God’s Son completes his Father, so your part in it completes your Father’s plan. Salvation must reverse the mad belief in separate thoughts and separate bodies, which lead separate lives and go their separate ways. One function shared by separate minds unites them in one purpose, for each one of them is equally essential to them all.

God’s Will for you is perfect happiness. Why should you choose to go against His Will? The part that He has saved for you to take in working out His plan is given you that you might be restored to what He wills. This part is as essential to His plan as to your happiness. Your joy must be complete to let His plan be understood by those to whom He sends you. They will see their function in your shining face, and hear God calling to them in your happy laugh.

You are indeed essential to God’s plan. Without your joy, His joy is incomplete. Without your smile, the world cannot be saved. While you are sad, the light that God Himself appointed as the means to save the world is dim and lusterless, and no one laughs because all laughter can but echo yours.

You are indeed essential to God’s plan. Just as your light increases every light that shines in Heaven, so your joy on earth calls to all minds to let their sorrows go, and take their place beside you in God’s plan. God’s messengers are joyous, and their joy heals sorrow and despair. They are the proof that God wills perfect happiness for all who will accept their Father’s gifts as theirs.

We will not let ourselves be sad today. For if we do, we fail to take the part that is essential to God’s plan, as well as to our vision. Sadness is the sign that you would play another part, instead of what has been assigned to you by God. Thus do you fail to show the world how great the happiness He wills for you. And so you do not recognize that it is yours.

Today we will attempt to understand joy is our function here. If you are sad, your part is unfulfilled, and all the world is thus deprived of joy, along with you. God asks you to be happy, so the world can see how much He loves His Son, and wills no sorrow rises to abate his joy; no fear besets him to disturb his peace. You are God’s messenger today. You bring His happiness to all you look upon; His peace to everyone who looks on you and sees His message in your happy face.

We will prepare ourselves for this today, in our five-minute practice periods, by feeling happiness arise in us according to our Father’s Will and ours. Begin the exercises with the thought today’s idea contains. Then realize your part is to be happy. Only this is asked of you or anyone who wants to take his place among God’s messengers. Think what this means. You have indeed been wrong in your belief that sacrifice is asked. You but receive according to God’s plan, and never lose or sacrifice or die.

Now let us try to find that joy that proves to us and all the world God’s Will for us. It is your function that you find it here, and that you find it now. For this you came. Let this one be the day that you succeed! Look deep within you, undismayed by all the little thoughts and foolish goals you pass as you ascend to meet the Christ in you.

He will be there. And you can reach Him now. What could you rather look upon in place of Him Who waits that you may look on Him? What little thought has power to hold you back? What foolish goal can keep you from success when He Who calls to you is God Himself?

He will be there. You are essential to His plan. You are His messenger today. And you must find what He would have you give. Do not forget the idea for today between your hourly practice periods. It is your Self Who calls to you today. And it is Him you answer, every time you tell yourself you are essential to God’s plan for the salvation of the world.

I PRAY FOR THE ABSOLUTE HAPPINESS OF

Castle 1
Red Eastern
Castle of Turning
1    MAGNETIC DRAGON    15
2    LUNAR WIND    12
3    ELECTRIC NIGHT    11
4    SELF-EXISTING SEED    14
5    OVERTONE SERPENT    12
6    RHYTHMIC WORLDBRIDGER    15
7    RESONANT HAND    16
8    GALACTIC STAR    16
9    SOLAR MOON    14
10    PLANETARY DOG    10
11    SPECTRAL MONKEY    7
12    CRYSTAL HUMAN    18
13    COSMIC SKYWALKER    11
14    MAGNETIC WIZARD    21
15    LUNAR EAGLE    15
16    ELECTRIC WARRIOR    8
17    SELF-EXISTING EARTH    18
18    OVERTONE MIRROR    5
19    RHYTHMIC STORM    23
20    RESONANT SUN    18
21    GALACTIC DRAGON    10
22    SOLAR WIND    17
23    PLANETARY NIGHT    8
24    SPECTRAL SEED    13
25    CRYSTAL SERPENT    13
26    COSMIC WORLDBRIDGER    13
27    MAGNETIC HAND    12
28    LUNAR STAR    15
29    ELECTRIC MOON    16
30    SELF-EXISTING DOG    16
31    OVERTONE MONKEY    16
32    RHYTHMIC HUMAN    13
33    RESONANT SKYWALKER    16
34    GALACTIC WIZARD    12
35    SOLAR EAGLE    18
36    PLANETARY WARRIOR    12
37    SPECTRAL EARTH    16
38    CRYSTAL MIRROR    8
39    COSMIC STORM    25
40    MAGNETIC SUN    17
41    LUNAR DRAGON    12
42    ELECTRIC WIND    11
43    SELF-EXISTING NIGHT    19
44    OVERTONE SEED    11
45    RHYTHMIC SERPENT    18
46    RESONANT WORLDBRIDGER    16
47    GALACTIC HAND    11
48    SOLAR STAR    19
49    PLANETARY MOON    6
50    SPECTRAL DOG    18
51    CRYSTAL MONKEY    11
52    COSMIC HUMAN    22
Total Castle 1:    739

Castle 1
Red Eastern
Castle of Turning
1    MAGNETIC DRAGON    15
2    LUNAR WIND    12
3    ELECTRIC NIGHT    11
4    SELF-EXISTING SEED    14
5    OVERTONE SERPENT    12
6    RHYTHMIC WORLDBRIDGER    15
7    RESONANT HAND    16
8    GALACTIC STAR    16
9    SOLAR MOON    14
10    PLANETARY DOG    10
11    SPECTRAL MONKEY    7
12    CRYSTAL HUMAN    18
13    COSMIC SKYWALKER    11
14    MAGNETIC WIZARD    21
15    LUNAR EAGLE    15
16    ELECTRIC WARRIOR    8
17    SELF-EXISTING EARTH    18
18    OVERTONE MIRROR    5
19    RHYTHMIC STORM    23
20    RESONANT SUN    18
21    GALACTIC DRAGON    10
22    SOLAR WIND    17
23    PLANETARY NIGHT    8
24    SPECTRAL SEED    13
25    CRYSTAL SERPENT    13
26    COSMIC WORLDBRIDGER    13
27    MAGNETIC HAND    12
28    LUNAR STAR    15
29    ELECTRIC MOON    16
30    SELF-EXISTING DOG    16
31    OVERTONE MONKEY    16
32    RHYTHMIC HUMAN    13
33    RESONANT SKYWALKER    16
34    GALACTIC WIZARD    12
35    SOLAR EAGLE    18
36    PLANETARY WARRIOR    12
37    SPECTRAL EARTH    16
38    CRYSTAL MIRROR    8
39    COSMIC STORM    25
40    MAGNETIC SUN    17
41    LUNAR DRAGON    12
42    ELECTRIC WIND    11
43    SELF-EXISTING NIGHT    19
44    OVERTONE SEED    11
45    RHYTHMIC SERPENT    18
46    RESONANT WORLDBRIDGER    16
47    GALACTIC HAND    11
48    SOLAR STAR    19
49    PLANETARY MOON    6
50    SPECTRAL DOG    18
51    CRYSTAL MONKEY    11
52    COSMIC HUMAN    22
Total Castle 1:    739

PLANETARY 7
Fri Apr 10, 2015
BLUE
RESONANT
HAND
Guided by Self-Generation
KIN
7
Last Quarter
69.8%

Silio

13-Moon Natural Time Calendar
PLANETARY MOON 10
Perfect – Produce – Manifestation

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.

17
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!
Book of the Transcendence • Cosmic History Chronicles • Volume VI
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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.
Chapter 5 • Synchrogalactic Yoga II: the Practices
19
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.
Book of the Transcendence • Cosmic History Chronicles • Volume VI
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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
21
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
Book of the Transcendence • Cosmic History Chronicles • Volume VI
22
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.
Chapter 5 • Synchrogalactic Yoga II: the Practices
23
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”
Book of the Transcendence • Cosmic History Chronicles • Volume VI
24
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
25
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
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.

——-

The Nazarenes of Mount Carmel
An Esoteric Spiritual Order

 

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

There were anciently two branches of Essenes – the Ossaeans and the Nazorean. The southern Ossaeans were known as the B’nai-Zadok, or “Children of Zadok.” The northern Nazorean were known as the B’nai-Amen, or “Children of God.”

The B’nai-Amen lived in and around Nazorean Temples such as the one on Mount Carmel and the smaller one in the Essene Quarter of western Jerusalem (now known as the “Church of the Apostles, or Cenacle).

The Nazorean had no intentions on the main Jerusalem Temple or in restoring its animal sacrifice cult. The Nazorean abhorred all animal sacrifice and rejected, as forgeries and fictions, all Jewish scriptures that encourage such barbaric practices. The Nazorean also had a different calendar than the Qumran B’nai-Zadok, a different set of scriptures, a different “Teachers of Righteousness,” and a different and more positive attitude toward marriage and women.

It was into the ancient and mystical B’nai-Amen Temple of the Nazorean that Jesus was born; as it is written: “He shall be called a Nazorean!” (Matthew 2:23). This B’nai-Amen Temple was the advanced level of the Nazorean Covenant which brought forth the “Chosen Ones,” and is that advanced level of truth which Jesus has again restored and is again seeking to make available to all righteous Nazorean who wish to espouse its fullness.

The Nazarenes of Mount Carmel consists of men and women of high moral character, dedicated to studying and teaching the ancient mysteries of the higher aspirations of the soul and applying the Nazorean teachings of Jesus, the Nazorean. We are also dedicated to preserving the original texts as best we can. We do not condone tampering with the manuscripts of antiquity.

The Nazarenes of Mount Carmel in North America stands alone, separate and autonomous, or rather, autocephalous. The Order has no origination from nor association with any other Order claiming the Essene and/or Nazorean name in the United States, Canada or Europe.

Essene – An ancient term of the sect of Judaism which birthed, raised and then followed the Master – Yeshua (Essene Jesus). Noted for their vegetarianism, communal living and healing art practices.
Nazorean – Denotes those under a special vow of holiness wherein one’s whole life is consecrated upward toward purity and perfection. Nazorean were also noted for their abstinence from social drinking. Essene villages near Mount Carmel were filled with Nazorean, hence the village name of Nazareth.
Mount Carmel – A spiritual stronghold of the northern Essene movement. A place spoken of in reverence by ancient Egyptian Priests, a place where Pythagoras (the father of mathematics and philosophy) studied, the place of the Oracle and Altar of Elijah the Prophet, a place where Yeshua (Jesus) is said to have been taught and a place whence a remnant of Hebrew speaking followers of Yeshua inspired the formation of the Catholic Carmelite Order.
Yahshua – Phonetic spelling of Yeshua.
Ha Mashiakh – The Messiah, The Anointed or The Christ, the title of Yeshua in his role as anointed Savior.
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The Way of Jesus the Nazorean    Pythagoras & the Nazorean    Cayce Readings On Mt. Carmel
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1 FOREMOST HONOR THE IMMORTAL DEITIES, AS THE LAW DEMANDS.
2 THEN REVERENCE THY OATH, AND THEN THE ILLUSTRIOUS CHAMPIONS, THEN VENERATE THE DIVINITIES UNDER THE EARTH, DUE RITES PERFORMING.

3 THEN HONOR THY PARENTS, AND ALL THY KINDRED.

4 AMONG OTHERS MAKE THE MOST VIRTUOUS THY FRIEND, LOVE TO MAKE USE OF THEIR KIND WORDS, AND LEARN FROM THEIR DEEDS THAT ARE USEFUL;

5 BUT ALIENATE NOT THE BELOVED COMRADE FOR TRIVIAL OFFENSES, BEAR ALL ONE CAN, WHAT ONE CAN, FOR POWER IS BOUND TO NECESSITY.

6 TAKE THIS WELL TO HEART: ONE MUST GAIN CONTROL OF ONES HABITS; FIRST OVER APPETITE, THEN SLUMBER, AND THEN LUXURY, AND ANGER.

7 WHAT BRINGS ONE SHAME, DO NOT UNTO OTHERS, NOR UNTO THYSELF, FOR THE HIGHEST OF DUTIES IS SELF INTEGRITY.

====

FOR YOUR HEAVENLY FATHER IS LOVE.
FOR YOUR EARTHLY MOTHER IS LOVE.
FOR THE SON OF MAN IS LOVE.

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

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

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

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

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

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

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

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

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

====

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

THE HOLY STREAMS

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

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

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

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

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

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

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

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

THE MOST ANCIENT REVELATION

God Speaks to Man

I speak to you.
Be still
Know
I am
God.

I spoke to you
When you were born.
Be still
Know
I am
God.

I spoke to you
At your first sight.
Be still
Know
I am
God.

I spoke to you
At your first word.
Be still
Know
I am
God.

I spoke to you
At your first thought.
Be still
Know
I am
God.

I spoke to you
At your first love.
Be still
Know
I am
God.

I spoke to you
At your first song.
Be still
Know I am
God.

I speak to you
Through the grass of the meadows.
Be still
Know
I am
God.

I speak to you
Through the trees of the forests.
Be still
Know
I am
God.

I speak to you
Through the valleys and the hills.
Be still
Know
I am
God.

I speak to you
Through the Holy Mountains.
Be still
Know
I am
God.

I speak to you
Through the rain and the snow.
Be still
Know
I am
God.

I speak to you
Through the waves of the sea.
Be still
Know
I am
God.

I speak to you
Through the dew of the morning.
Be still
Know
I am
God.

I speak to you
Through the peace of the evening.
Be still
Know
I am
God.

I speak to you
Through the splendor of the sun.
Be still
Know
I am
God.

I speak to you
Through the brilliant stars.
Be still
Know
I am
God.

I speak to you
Through the storm and the clouds.
Be still
Know
I am
God.

I speak to you
Through the thunder and lightning.
Be still
Know
I am
God

I speak to you
Through the mysterious rainbow.
Be still
Know
I am
God.

I will speak to you
When you are alone.
Be still
Know
I am
God

I will speak to you
Through the Wisdom of the Ancients.
Be still
Know
I am
God

I will speak to you
At the end of time.
Be still
Know
I am
God.

I will speak to you
When you have seen my Angels.
Be still
Know
I am
God.

I will speak to you
Throughout Eternity.
Be still
Know
I am
God

I speak to you.
Be still
Know
I am
God.

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

—-

PART 1 TRANSFORMATION

TRANSFORMING FELICITY AND ADVERSITY INTO THE SPIRITUAL PATH BY JIG ME TEN PE NY IM A, THE THIRD DODRUPCHEN RINPOCHE

TRANSLATED BY B. ALAN WALLACE

COMMENTARY BY VENERABLE GYATRUL RINPOCHE TRANSLATED BY SANGYE KHANDRO OMMITTED***

PART 1 THE ROOT TEXT BY JIG ME TEN PE NY IM A THE THIRD DO DR UP CHEN RIN PO CHE – TRANSFORMING FELICITY AND ADVERSITY INTO THE SPIRITUAL PATH

HOMAGE:

OH, NOBLE AVALOKITESHVARA

WHO ALWAYS REJOICES AT THE HAPPINESS OF OTHERS,

WHO IS DEEPLY SADDENED BY OTHERS’ SUFFERING,

WHO HAS PERFECTLY REALIZED THE QUALITIES OF GREAT COMPASSION,

AND WHO HAS RELEASED HIS OWN JOY AND SORROW…

I BOW TO RECALLING YOUR VIRTUES; AND I SHALL EXPLAIN IN PART THE QUINTESSENTIAL TEACHING ON TRANSFORMING FELICITY AND ADVERSITY INTO THE SPIRITUAL PATRH, THIS BEING AN INDISPENSABLE TOOL OF SPIRITUALLY REALIZED BEINGS, WHICH IS INVALUABLE IN THE WORLD. 14 ANCIENT WISDOM

HOW TO TRANSFORM ADVERSITY INTO THE SPIRITUAL PATH BY MEANS OF RELATIVE TRUTH

WHENEVER YOU ARE AFFLICTED BY SENTIENT BEINGS OR ANYTHING ELSE, IF YOU HABITUATE YOUR MIND TO DWELLING ON SUFFERING ONLY, EVEN THE MOST INSIGNIFICANT CIRCUMSTANCE WILL BRING FOR GREAT DISTRESS. THIS IS BECAUSE WHATEVER ATTITUDE YOU CULTIVATE TOWARDS FELICITY AND ADVERSITY WILL , BY NATURE, GROW STRONGER. THUS, AS THE POWER OF GRADUAL HABITUATION INCREASES, EVENTUALLY VIRTUALLY EVERYTHING THAT APPEARS WILL LEAD TO MISERY, AND THERE WILL BE NO POSSIBILITY OF HAPPINESS.

BY NO RECOGNIZING THAT THIS IS DUE TO YOUR OWN MENTAL HABITS, YOU BLAME THIS ON EXTERNAL CIRCUMSTANCES AND EVENTUALLY THE FLAMES OF HATRED, EVIL ACTIONS, SUFFERING AND SO ON SPREAD ENDLESSLY. THUS, APPEARANCES ARISE AS ENEMIES. THE REASON WHY SENTIENT BEINGS OF THIS CORRUPT ERA ARE AFFLICTED BY SUFFERING STEMS FROM OUR INTERIOR POWERS OF DISCRIMINATION; SO THIS CALLS FOR PRECISE UNDERSTANDING.

THEREFORE, THE MEANING OF NOT BEING AFFLICTED BY HINDRANCES OF ENEMIES, SICKNESS, MALEVOLENT SPIRITS, AND SO ON IS NOT THAT ONE AVERTS THE ARISING OF ILLNESS, ETC. OR PREVENTS THEIR OCCURRENCE IN THE FUTURE. RATHER, IT MEANS THAT THESE THINGS ARE NOT ABLE TO ARISE AS OBSTACLES TO FOLLOWING THE SPIRITUAL PATH.

IN ORDER FOR THIS TO HAPPEN, YOU MUST (1) DISPENSE WITH THE ATTITUDE OF UTTER AVERSION TO ADVERSITY AND (2) DEVELOP THE ATTITUDE OF GOOD CHEER IN THE FACE OF ADVERSITY.

TRANSFORMATION 15

DISPENSING WITH THE ATTITUDE OF UTTER AVERSION TO ADVERSITY

RECOGNIZE AGAIN AND AGAIN THE POINTLESSNESS AND GREAT DETRIMENT OF ALL THE MISERABLE ANXIETY YOU EXPERIENCE THROUGH REGARDING ADVERSITY AS BEING PURELY UNFAVORABLE. AND THOROUGHLY ACCUSTOM YOURSELF TO THE POWERFUL ANTICIPATION, “FROM NOW ON, WHATEVER KIND OF ADVERSITY ARISES, I SHALL NOT QUAIL.” IN THIS WAY PRACTICE CULTIVATING GREAT COURAGE.

THE POINTLESSNESS OF AVERSION TO ADVERSITY. IF ADVERSITY CAN BE CORRECTED, THERE IS NO NEED TO BE DESPONDENT; AND, IF IT CANNOT BE REMEDIED, THERE IS NO BENEFIT EVEN IF ONE BECOMES UNHAPPY.

THE GREAT DETRIMENT OF SUCH AVERSION.

IF YOU DO NOT REACT WITH ANXIETY, DUE TO THE STRENGTH OF YOUR MIND, IT WILL BE EASY TO EXPERIENCE AND HANDLE EVEN GREAT ADVERSITY AS IF IT WERE AS LIGHT AND FLIMSY AS COTTON WOOL. ON THE OTHER HAND, IF YOU REACT WITH ANXIETY, YOU WILL BECOME UNBEARABLY OPPRESSED WITH OVERWHELMING MISERY IN THE FACE OF EVEN MINOR ADVERSITY.

FOR EXAMPLE, WHILE THINKING ABOUT A GORGEOUS WOMAN (OR MAN), EVEN IF YOU TRY TO SOP DESIRE, YOU JUST WEAR YOURSELF OUT. LIKEWISE, BY ENGROSSING YOURSELF IN THE MISERABLE ASPECTS OF SOME ADVERSE SITUATION, YOU WILL BE UNABLE TO DEVELOP ANY SENSE OF FORTITUDE. THUS, AS IN THE INSTRUCTIONS ON GUARDING THE DOORS OF THE SENSES, IN THE EVENT OF ADVERSITY YOU SHOULD NOT BECOME ENGROSSED IN ITS CHARACTERISTICS; RATHER, GET USED TO PLACING YOUR MIND IN ITS NATURAL STATE AND LET IT APPREHEND ITS OWN NATURE.

16 ANCIENT WISDOM

DEVELOPING A SENSE OF GOOD CHEER IN THE FACE OF ADVERSITY

CULTIVATE A SENSE OF GOOD CHEER BY REGARDING ADVERSITY AS AN AID ON THE SPIRITUAL PATH. MOREOVER, FOR WHATEVER KIND OF ADVERSITY ARISES, IF YOU DO NOT HAVE INDIVIDUAL PRACTICES TO APPLY TO EACH ONE IN ACCORDANCE WITH YOUR OWN MENTAL ABILITIES, BY MERELY HAVING A THEORETICAL UNDERSTANDING, YOU MAY SIMPLY THINK MANY TIMES, “IN GENERAL, IF ONE IS SKILLFUL, IT’S POSSIBLE TO ATTTAIN SUCH AND SUCH BENEFITS AS A RESULT OF ADVERSITY.” BUT THIS WILL BE LIKE THE SAYING “GREAT IS THE DISTANCE BETWEEN THE SKY AND THE EARTH.” AND IT WILL BE DIFFICULT FOR YOU TO SUCCEED. THE GOAL IS FARTHER THAN THE SKY IS FROM THE EARTH.

ADVERSITY AS THE SUPPORT FOR TRAINING IN THE MIND OF EMERGENCE (RENUNCIATION) FROM SAMSARA. RECOGNIZE THAT AS LONG AS YOU WANDER WITHOUT SELF-CONTROL IN THE CYCLE OF EXISTENCE, THE OCCURRENCE OF SUCH ADVERSITY IS NOT AN INJUSTICE OR SOMETHING UNFAIR; RATHER, THAT IS THE VERY NATURE OF THE CYCLE OF EXISTENCE. FURTHER, IF IT IS DIFFICULT TO BEAR EVEN SUCH MINOR ADVERSITY AS THIS THAT IS ENCOUNTERED OCCASIONALLY IN THIS FORTUNATE REALM OF EXISTENCE, THERE IS NO POINT IN MENTIONING THE ADVERSITIES OF THE UNFORTUNATE REALMS. DEVELOP A SENSE OF DISILLUSIONMENT, THINKING, “ALAS! THE CYCLE OF EXISTENCE IS A BOTTOMLESS AND ENDLESS OCEAN OF ADVERSITY!” AND DIRECT YOUR ATTENTION TOWARDS LIBERATION.

ADVERSITY AS THE SUPPORT FOR TRAINING IN GOING FOR REFUGE. PRACTICE GOING FOR REFUGE BY CONTEMPLATING WITH CONVICTION, “FOR THE REPEATED AFFLICTION OF SUCH FEAR AS THIS THROUGHOUT ALL MY LIVES, THE SOLE, UNFAILING REFUGE IS  THE THREE JEWELS. SO, WHATEVER HAPPENS, I SHALL ENTRUST MYSELF TO THEM ALONE AND NEVER ABANDON THEM UNDER ANY CIRCUMSTANCES.”

ADVERSITY AS THE SUPPORT FOR DISPELLING ARROGANCE. BEARING IN MIND THE WAY IN WHICH YOU LACK SELF-CONTROL, AS EXPLAINED PREVIOUSLY, AND THE WAY IN WHICH YOU CONTINUOUSLY FAIL TO ESCAPE BEING CONTROLLED BY ADVERSITY, SNUFF OUT THE ENEMY OF PRIDE, WHICH DESTROYS PROSPERITY, AND THE UNWHOLESOME ATTITUDE OF HOLDING OTHERS IN CONTEMPT.

ADVERSITY AS THE SUPPORT FOR PURIFYING UNWHOLESOME ACTIONS. CONSIDER, “SUCH ADVERSITY AS THIS, AS WELL AS IMMEASURABLY GREATER ADVERSITIES, ARISE ONLY AS A RESULT OF UNWHOLESOME ACTIONS, ” AND CAREFULLY PONDER THE FOUR POINTS THAT (1) ACTIONS INVARIABLY GIVE RISE TO CORRESPONDING EFFECTS, (2) THE EFFECTS OF ACTIONS INCREASE, (3) ONE NEVER EXPERIENCES THE EFFECTS OF ACTIONS THAT WERE NOT COMMITTED, AND (4) DEEDS COMMITTED NEVER FAIL TO PRODUCE RESULTS. THUS, BEAR IN MIND, “IF I DON’T WANT ADVERSITY, I MUST AVOID ITS CAUSE, WHICH IS NON-VIRTUE,” AND BY MEANS OF THE FOUR POWERS DISCLOSE SUCH ACTIONS THAT YOU HAVE ALREADY AMASSED, AND STRIVE TO RESTRAIN YOURSELF IN THE FUTURE.

ADVERSITY AS THE SUPPORT FOR ATTRACTION TO VIRTUE. PONDER AT LENGTH, “IF I TAKE DELIGHT IN FELICITY, WHICH IS THE OPPOSITE OF ADVERSITY, I MUST STRIVE FOR ITS CAUSE, WHICH IS VIRTUE,” AND IN VARIOUS OTHER WAYS DO WHATEVER YOU CAN TO PROGRESS IN THE DIRECTION OF VIRTUE.

ADVERSITY AS THE SUPPORT FOR TRAINING IN COMPASSION. REFLECT ON THE WAYS IN WHICH OTHER SENTIENT BEINGS, 18 ANCIENT WISDOM

, LIKE YOUR OWN OR EVEN FAR GREAT, AND TRAIN YOURSELF IN THINKING, “MAY THEY, TOO, BE FREE OF ALL ADVERSITY!” THIS WILL ALSO BRING AN UNDERSTANDING OF HOW TO CULTIVATE LOVING-KINDNESS FOR THOSE WHO ARE BEREFT OF HAPPINESS.

ADVERSITY AS THE SUPPORT FOR CULTIVATING THE ATTITUDE OF CHERISHING OTHERS MORE THAN ONESELF. CULTIVATE THE ATTITUDE, ‘THE REASON THAT I AM NOT FREE OF SUCH ADVERSITY IS THAT I HAVE ALWAYS BEEN SELF-CENTERED, SO NOW I SHALL DEVOTE MYSELF SOLEY TO THE ATTITUDE OF CHERISHING OTHERS, WHICH IS THE SOURCE OF HAPPINESS AND PROSPERITY.”

WHEN MISFORTUNE STARES YOU IN THE FACE, IT IS VERY DIFFICULT, SO IT IS CRUCIAL TO BECOME FAMILIAR WITH THESE PRACTICES BEFOREHAND, AND TO EMPHASIZE THOSE IN WHICH YOU HAVE THE MOST VIVID EXPERIENCE.

IT IS NOT ENOUGH FOR ADVERSITY TO BECOME AN AID TO YOUR SPIRITUAL PRACTICE. RATHER, IT IS VITAL THAT YOU CULTIVATE A STRONG AND CONTINUOUS SENSE OF GLADNESS AS A RESULT OF CLEARLY RECOGNIZING THAT THIS IS HAPPENING. SO, WHENEVER YOU APPLY WHAT HAS BEEN EXPLAINED HERE, THINK SUCH THOUGHTS AS THIS: “SUCH ADVERSITY IS A GREAT HELP TO ME IN EXPERIENCING THE MANY, WONDERFUL JOYS OF THE HIGHER REALMS THAT LEAD TO LIBERATION, WHICH ARE EXTREMELY DIFFICULT TO REACH. BY CONTINUING IN THIS WAY, EVEN IF MY SUFFERING IS SEVERE, IT IS EXTREMELY AGREEABLE, LIKE LADU, A SWEETMEAT THE TASTE OF WHICH IS BOTH SWEET AND HOT.” CONSIDER THIS POINT REPEATEDLY AND WITH CARE, AND ACCUSTOM YOURSELF TO A SENSE OF GOOD CHEER. END OF PAGE 7 OF 16 AND END OF TRANSMISSION FOR MY NS127107 VISION ALEX WEST

Morning, Noon, and Evening EsseneCommunions to Follow

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

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

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

THE SEVENFOLD VOW

I want to and will do my best

To live like the Tree of Life,

Planted by the Great Masters Of our Brotherhood’.

With my Heavenly Father,

Who planted the Eternal Garden of the Universe

And gave me my spirit;

With my Earthly Mother

Who planted the Great Garden of the Earth

And gave me my body;

With my brothers

Who are working in the Garden of our Brotherhood.

I want to and will do my best

To hold every morning my Communions

With the Angels of the Earthly Mother,

And every evening

With the Angels of the Heavenly Father,

As established by

The Great Masters Of our Brotherhood.
 
 

I want to and will do my best

To follow the Path of the Sevenfold Peace.
 
 

I want to and will do my best

To perfect my body which acts,

My body which feels,

And my body which thinks,

According to the Teachings

Of the Great Masters of our Brotherhood.

I will always and everywhere obey with reverence

My Master,

Who gives me the Light

Of the Great Masters of all times.

I will submit to my Master

And accept his decision or complaints I may have on whatever differences

Against any of my brothers working in the Garden of the Brotherhood;

And I shall never take any complaint against a brother

To the outside world.

I will always and everywhere keep secret

All the traditions of our Brotherhood

Which my Master will tell me;

I never reveal to anyone these secrets

Without the permission of my Master.

I will never claim as my own my own

The knowledge received from my Master

And I will always give credit to him

For all this knowledge.

I will never use the knowledge and power I have gained

Through initiation from my Master

For material or selfish purposes.

I enter the Eternal and Infinite Garden

with reverence to the Heavenly Father,

To the Earthly mother,

And to the Great masters,

Reverence to the Holy,

Pure and Saving Teaching,

Reverence to the Brotherhood of the Elect.

I SPEAK TO YOU.

BE STILL.

KNOW.

I AM.

GOD.

ALEX WEST

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