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NS. – THE HEALER – RED MOON TRIBE 9 Quite simply, there can be no true democracy unless the citizens of a country realize that they are sovereign, that they are the main protagonists, and then with wisdom and a strong sense of responsibility take action based on that realization. Democracy cannot be successful in its mission unless the people rouse themselves to become more informed and involved” –

13 April 2015

Red Moon is your Conscious Self – who you are and who you are becoming.Red Moon is the cosmic seed of awakened awareness. Consume it like a fruit, and let it blossom within you. You are on the quest of self-remembrance, of Godseed. If you work with the energy of Red Moon with clear awareness and attention, an awakened state of remembrance will naturally blossom within you. Remembrance means having direct access to your expanded presence through an intrinsic perception of unity. Remembrance is your recognition of the larger pattern and your connection to it, often facilitated through dreams, art, music, colors and creative pursuits. With focused attention, meditate on Red Moon and you will receive help with self-remembrance.

Red Moon is also a beacon or transmitting station. As you open to self-remembrance, you become a beacon and receiver for cosmic consciousness. This communication creates the gradual opening of the third eye, the eye within the mononlith of self. As this eye opens and your communication becomes more refined, you will notice more signs, signals and understanding coming to you. These are all for your growth and evolution – a feedback system from which you can gain insight about your journey.

The number for Red Moon is 9, which symbolizes the recurrence of great cycles. An example of such recurrence is the periodic return of master teachers to help awaken human beings on Earth. Nine is the number of Quetzalcoatl, buddha, and Christ. Red Moon is a symbol for great teachers who have come to translate universal wisdom to humanity, to embody the awakened state of consciousness that is accessible to all. Such teachers serve as a connection to the Divine and hold the promise of full self-mastery.

Take off the veil of forgetfulness. Become the beacon of awakened awareness. As you open to self-remembrance, you will freely receive divine guidance. Be with others who support your fullest expression.

Red Serpent is your Higher Self & Guide.”I am the flint and tinder of the sacred fire,” reads the meditation for Red Serpent. In the Great Mystery, flint and tinder represent the instinctive combustion that initiates movement in the physical body toward union with Spirit. When flint and tinder are brought together, the spark of divinity awakens and ignites the fire of your essence. Red Serpent invites the purifying spark of the sacred fire, the kundalini, to align and integrate your body, mind and spirit. Red Serpent can help you uncover apparent blockages in specific chakras to clear an align them. If you are working on a process of purification, invite Red Serpent to assist you.Red Serpent’s symbol is the serpent, representing healing and wholeness.

This Mayan medicine can remove toxins, rejuvenate and transform dis-ease. Red Serpent is also known by the Maya as the kultanlilni, or kundalini, the energy that moves up from the base of the spine and out through the crown chakra. There are two aspects of this force, the ida and the pingala, representing its male and female polarities. One of the ancient secrets of Red Serpent is the activation of higher states of consciousness through balancing these two polarities so that they dance within us as one. Another metaphor for this serpent energy comes from the Mayan words luk umen tun ben can, or “those absorbed by the serpent of the sacred knowledge.” When the seven chakras are fully activated, one experiences an enlightened state.

Red Serpent represents the basic structural apparatus of your motivations, instincts, desires, and your innate movement toward wholeness. Red Serpent asks you to shed the skin of your past and step into the fires of alchemical transmutation. In this, rebirth is revealed. This desire is an innate response encoded in the depths of your being.

With the energy of Red Serpent, you learn to use the innate intelligence of the body. In this culture you may have become separated from this wisdom. It works like this: when you suppress and ignore your issues, your body receives and retains the unconscious metaphors of that which is ignored. This may be expressed through physical symptoms that bring your unconscious issues to conscious awareness. When this happens, work toward a more conscious relatonship with your body – and work with the physical metaphors in order to heal yourself on all levels.

The body has a specific kind of consciousness through which messages are clearly delivered. In fact, the body itself is a living metaphor that mirrors your mind, emotions and spirit. However, the body also remembers all it has experienced, and consequently holds the consciousness of the past within it, including past wounds and traumas. In healing these, remember the innocence of your body. Treat it with love and respect. Open yourself to be aware of its messages and metaphors rather than storing them. Be willing to look at the positive intent beneath any symptoms or physical process your body is using to communicate. Explore whatever it may be asking you to see.

In this alignment process, you can use images or energies that come to you in meditation or dreams. Journey through your body to catalyze and explore any sensations, colors, shapes, or images. In these times we have a profound opportunity to transcend both our physical and our spiritual genetics. The body’s integration provides an unparalleled opportunity for personal evolution. Learn to expand and utilize your senses to access your body’s wisdom and vitality. Don’t ‘think’ about it; simply allow your body to sense intuitively the solutions necessary for change and growth.

Red Serpent also represents the connection between powerful physical/ecstatic experiences and the light of higher consciousness. This is an initiation of awakening through the body and senses, rather than in negation of them. As Jose Arguelles says in The Mayan Factor, “Like the Maya, we shall understand that the path to the stars is through the senses.” Within the body are held the keys to fully awakening our consciousness. This deeper understanding is expressed in tantric practices, where spirituality and sexuality are integrated and honoured as a means to enlightenment. Red Serpent represents the integration of mind, body and spirit.Use the body as a tool for transformation. Learn how to use passion and the senses as a means of access and alignment to higher consciousness. Follow your gut-level intuitions and instincts to make choices in the moment.Be willing to look at issues you have concerning intimacy and sexuality. Make sure that you are not separated from the dance of passion that is in union with your divine nature. Sense your deeper desire for union and intimacy. Red Serpent calls on you to awaken your vitality, body wisdom, and passion for life.

Red Serpent is associated with the sacred tools of the drum and the rattle. Drums and rattles can break down old patterns or bring energy into alignment.

Yellow Human is your Subconscious Self and Hidden Helper.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.

This is the foundation and awakening of your light body, a body crafted from the expansion of interstellar light within every cell. This body exists in and out of time and space and is able to experience and communicate freely with other dimensions and times. This is the resonant body within those whom Jose Arguelles calls the Servant-Warriors: “those humans who fully realize the dream light body within the physical body and understand the circuitry of the human organism – who use the light body to navigate the electromagnetic waters which we call the universe.”

The development of the light body involves strong interaction between Spirit and self as you prepare for entrance into the expanded chalice of Essence Self. In preparing this vessel, you enter into the rites of passage inherent to cosmic consciousness, and such rites eventually burst any false containers of self that cannot encompass the expanding chalice.

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!

Blue Storm represents your Challenge and Gift. With maturity and awareness this challenge will turn into a Focus. This is what you desire to learn in this lifetime.In the shadow of Cauac are held issues of spiritual separation. Cauac bridges the time and space between physical and nonphysical realities. This space can be viewed as a wall or veil between you and the Creator. The intensity of your desire to go ‘home’ is often met with equal force from the collective belief in separation. At times, you may even experience a sense of despair and helplessness over the apparent gap between you and Spirit.

Take courage – you will move through the wall! During this process, you may encounter intense feelings related to the original trauma of separation from Source. But equally intense feelings will take you through the wall to sacred reunion on the other side. On this journey, you will meet and deal with the charge of that part of your power that has not been freed into love. And in your yearning for your spiritual home, you will be assisted by ascended beings and masters whose purpose is to aid in your return.

A prominent shadow of Cauac is the fear of loss, the fear that by jumping into the unknown, you will lose everything: companions, loved ones, attachments, possessions – perhaps even your body or mind. Cauac is the crucible of revolution. This transformation is so inclusive that you may be reluctant to take risks for fear of the depth of change. You may even have feelings of despair or giving up. Though it can appear frightening, this process is actually there to serve you – to magnify your feelings until you address them, using them as fuel to propel you thorugh the transformational barrier itself.

Another shadow of Cauac falls on those who seek to escape or transcend earthly reality through addictions of all kinds – to substances, fears, self-doubts, material comforts, relationships, sexual obsessions, and work, among others. Addictions are like incomplete rites of passage, where compulsive behaviour creates a feeling of being trapped rather than being free. They may offer the appearance of freedom, but only spiritual connection can offer true freedom. On the other hand, the desire from a new or altered state can become an indirect spiritual path leading to transcendence. Thus the escape is incomplete, yet it eventually brings one to the opportunity of a profound transformation.

Any illusions you may have about self are magnified intensely through the lens of Cauac.

When you experience separation from Spirit’s love, questions of Essence Self and issues of archetypal self-worth arise. This separation springs from a basic denial of your oneness with Spirit. Denial can be seen as consciously or unconsciously holding something away from yourself, and it creates an energy loss and a feeling of disconnection from your potential. However, that which feels like it has been lost returns when you forgive yourself. Accept your human process, freeing the power and potential that has been locked in your fear-based emotions. Accept your behaviours as part of your learning experience. Let go of the rigid belief systems and judgements that hold denial in place.

Acceptance is the allowance that creates freedom, and separation is the guide to union. You may tend to deny your feelings and your growth process, thinking that you are above them or have already worked through them. This denial amplifies and intensifies the feelings until they come into awareness. Know that the intensity of your process is also healing your cellular and genetic memory, as well as the collective issues of humanity and the planet. Simply accept the truth of your experience, no matter how intense or difficult it may seem. Embrace everything that happens to you and you will regain all the vital energy that can be applied to the purposes of evolution.

White Dog is your Compliment – something that comes naturally to you. One of the gifts of White Dog is the calling in and recognition of other companions of destiny. Other beings with the same longing are waiting to meet and acknowledge you – beings who can see you as you authrentically are. When you have truly been seen, you feel empowered, and remembrance of a shared sacred trust is ignited. This is a natural process, divinely designed for recognition through vibrational affinity, freed from personal expectations.

White Dog can be seen as an access point for developing relationships with guides, totems, allies and guardians. There are many ways to work with these spiritual guides, including guided visualizations, shamanic journeys, and meditation. A useful construct is viewing them as aspects of yourself, part of your life stream that is asking to be integrated. Remember, there is no ‘other’. In this grand adventure, you are being asked to embody all that you are.Profound insights are garnered through shared purpose and relationship with others who are willing to be in their truth and integrity about the light and shadow aspects they perceive in themselves.

Similarly, intimate relationships can be viewed as unique opportunities to bring forward in each other deep emotional patterns to be transformed. In this case, those you have drawn to you hold the ability to assist you in your own integration as well. There are no mistakes. Be willing to look deeply into the truth held within any relationship. The expression of intimacy is a gift of love; the lack of it may be a symptom asking for honest communication and healing. It may also be guiding you to reevaluate your relationship and the purpose it is serving.White Dog signals a breakthrough in your life: new beginnings, new perceptions, new allies and friends. As you express more authentically who you are, you draw your true family closer to you.With your guides and companions, you have the ability to manifest your inspired visions and dreams. Recognize the eyes and hearts that spark the remembrance of a sacred trust.The harmonic wisdom of White Dog is affinity, the attraction of like vibration or substances for one another. Spiritual affinity is not limited to family kinship – it is part of the natural affinity between companions of destiny. Such companions of are drawn together by the same aligned force that draws iron filings to a magnet. Companions of destiny are drawn togther to do work that is naturally harmonious.On the surface at times, it may seem that you have little in common with these companions, yet the attraction remains. This is because Essence Selves are often committed to work together long before they meet in the physical world. This is a natural process of affinity, rather than a process motivated from personal desire. Follow this guidance into your unfoldment within the larger pattern.

Your Tone is Tone 9 – SolarCompletion, expansion, mastery, larger cycles of time, fulfillment, grand design.Nine is the ray of greater cycles, the foundation of self opening to the four points of measure and cycle. It is the grand design, the unfolding order of the larger pattern. With the Solar tone of nine, you are being offered the embrace of longed-for completion. Fulfill your pattern, your circle. Embody the mastery and wisdom you came to express. This ray asks you to be rather than try to be. Embody the wisdom of the larger cycles. Become the one who shines the light for others. You are the humanitarian whose being unfolds the larger pattern of the new world.In the grand cycle of time, nine is the number of completion and expansion. What is it that you are being asked to complete? Can you see the clues to this lifetime of completion? As you expand, shed old patterns that do not support your growth. Receive completion’s fulfillment. You are poised on an arc of a grand cycle of time. In this cycle, time and space fold, past and future merge, and lifetimes meld in completion. Join in the fulfillment of the mystery of the triple triangle by offering your mystery to be woven into the larger loom of reality.

Lesson 9

I see nothing as it is now.

This idea obviously follows from the two preceding ones. But while you may be able to accept it intellectually, it is unlikely that it will mean anything to you as yet. However, understanding is not necessary at this point. In fact, the recognition that you do not understand is a prerequisite for undoing your false ideas. These exercises are concerned with practice, not with understanding. You do not need to practice what you already understand. It would indeed be circular to aim at understanding, and assume that you have it already.

It is difficult for the untrained mind to believe that what it seems to picture is not there. This idea can be quite disturbing, and may meet with active resistance in any number of forms. Yet that does not preclude applying it. No more than that is required for these or any other exercises. Each small step will clear a little of the darkness away, and understanding will finally come to lighten every corner of the mind that has been cleared of the debris that darkens it.

These exercises, for which three or four practice periods are sufficient, involve looking about you and applying the idea for the day to whatever you see, remembering the need for its indiscriminate application, and the essential rule of excluding nothing. For example:

    I do not see this typewriter as it is now.
    I do not see this telephone as it is now.
    I do not see this arm as it is now.

Begin with things that are nearest you, and then extend the range outward:

    I do not see that coat rack as it is now.
    I do not see that door as it is now.
    I do not see that face as it is now.

It is emphasized again that while complete inclusion should not be attempted, specific exclusion must be avoided. Be sure you are honest with yourself in making this distinction. You may be tempted to obscure it.



<< Sunday April 12, 2015 >>
Tone: SOLAR    
Tribe: MOON
<< Kin: 9 >>

Tone: 9 Solar
Realize * Intention * Pulse
Tribe: 9 Moon
Purify * Flow * Universal Water
Affirmation for: Red Solar Moon I Pulse in order to Purify
I Realize Flow
I seal the process of universal water
With the Solar tone of Intention
I am guided by the power of Life Force

Reading for: Red Solar Moon






    Basic Daily Synchronotron Calculations



Gregorian Date   4/12/2015

NS. Kin 9
Red Solar Moon

Solar Moon Year   Power of :  Universal Water

Planetary Dog Moon Power of :  Perfect
Perfeccionar – Producir => ¿Como puedo perfeccionar lo que hago?

Heptad 38
White Heptad: Humility Refines Meditation
Planetary Dog Moon Path of Inner Radiance
The Two Electro-etheric Stabilizers
Heptad Path 38, Meditation Stabilizes Vision


Red Solar Moon Power of :  Universal Water

Kin 9 – Precept 9 – Cosmic History is the highest level of information and comprehension to which previous history becomes subordinate, transformed and remade.


Psi Chrono 188 LAMAT Yellow Rhythmic Star
Power of :  Elegance

Red Magnetic Dragon
Power of :  Birth









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

Heptad 38 / Precept 38 – The codes of the Law of Time exist to help us maintain continuing consciousness in the 13:20 timing frequency and thus access the noosphere.



Heptad 38
Heptad Path Frequency: 684
BMU: 243
Kin Equivalent: 164


Seli – middle back of head
Arcanum of the Avatar – Hand
Seat of the Power of Cosmic Knowledge – Alpha-Beta – Earth GK
BMU: 291
Vertical Coordinate: V11
Horizontal Coordinate: H5
Moon-Day: 10.9


BMU: 261
Vertical Coordinate: V6
Horizontal Coordinate: H18
Time Matrix: 31
Space Matrix: 166
Synchronic Matrix: 37
Time Matrix Telepathic Frequency Index (TFI): 31 + 166 + 37 = 234


BMU: 115
Vertical Coordinate: V4
Horizontal Coordinate: H2
Space Matrix: 9
Synchronic Matrix: 128
Time Matrix: 8
Space Matrix TFI: 9 + 128 + 8 = 145


BMU: 301
Vertical Coordinate: V5
Horizontal Coordinate: H9
Synchronic Matrix: 9
Time Matrix: 157
Space Matrix: 42
Synchronic Matrix TFI: 9 + 157 + 42 = 208


Time Matrix TFI: 234
Space Matrix TFI: 145
Synchronic Matrix TFI: 208
Master Coordinating (MC) TFI: 234 + 145 + 208 = 587





KIN EQUIVALENT : 137 – Red Resonant Earth


Planetary Dog Moon Path of Inner Radiance
The Two Electro-etheric Stabilizers
Heptad Path 38, Meditation Stabilizes Vision
Solar Moon Year

Heptad Gate BMU
    108     291     144     315     414     402     441

Crown     HRAM
Root     HRAHA
3rd Eye     HRIM
Secret Center     HRAUM
Throat     HRUM
Solar Plexus     HRAIM
    Kin 8

    Kin 9

    Kin 10

    Kin 11

    Kin 12

    Kin 13

    Kin 14

Time Matrix
    262     261     260     259     200     133     58

Space Matrix
    184     115     297     113     295     293     111

 Matrix BMU
    300     301     302     304     305     306     307

    590     587     681     916     747     960     917

    149     146     240     34     306     78     35

Mcf Kin
    Kin 70

    Kin 67

    Kin 161

    Kin 136

    Kin 227

    Kin 180

    Kin 137

    590     1177     1858     2774     3521     4481     5398

    149     295     94     128     434     71     106

    Kin 70

    Kin 137

    Kin 38

    Kin 174

    Kin 141

    Kin 61

    Kin 198


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





Book of the Transcendence • Cosmic History Chronicles • Volume VI
chapter 5
Synchrogalactic yoga: the practiceS
Synchrogalactic Yoga is a scientific process of self-
synchronization that activates our etheric body according
to the supermental codes of cosmic consciousness.
Through the practices of Synchrogalactic Yoga, we open
our inner awareness to different forms of yoga combined
with the synchronic order and how to integrate the yogic
way of being into everyday life. All yoga is for the purpose
of self-realization.
The synchronic codes of time create the context and
matrix of meaning to understand our inner explorations
and experiences. Through application and meditation
of these codes, the body and mind become synchronized
with the universal order as coordinated by the 13:20 timing
frequency. This system facilitates self-synchronization,
where the human mind and soul experience unification at a
noospheric, planetary level. This will radically alter our self-
perception and perception of the universe.
Through the process of self-synchronization, we begin to experience many other selves who are also
synchronizing to this state. It is this union of synchronized selves within the planetary circuit board
that creates the planetary field of consciousness.
Herein are presented the basic practices of Synchrogalactic Yoga as four levels: 1) Meditating the
Chakras; 2) Activating the Radial Plasmas; 3) Engaging the Mental Spheres; and 4) Opening the
Heptad Gates.
These practices are synchronized with the 13 Moon, 28-day calendar
cycle, creating four seven day cycles per moon (28 days). The seven-day
cycle is coded by the seven radial plasmas: Dali, Seli, Gamma, Kali,
Alpha, Limi and Silio.


Chapter 5 • Synchrogalactic Yoga II: the Practices
Day One: DALI
Level 1: Meditating the Sahasrara (Crown) Chakra
Sit in a comfortable meditative posture. Keep your spine erect and body relaxed. With the body
completely still, practice a few moments of natural mind meditation. Once the mind is sufficiently
clear, direct your attention to your crown or Sahasrara chakra. Make it as clear and pristine as
possible, glistening and sparkling with vibrant energy. When it is pure and translucent, floating
just above the top of your head, allow it to dissolve and transform itself into a thousand-petalled
violet lotus.
Concentrate on this area inside of your crown chakra. This is the doorway to cosmic consciousness.
This center contains the dormant capacity for total enlightenment. Yogic scriptures say that the
Sahasrara chakra is the seat of the self-luminous soul or chitta, the essence of mind.
This chakra is governed by the feminine principle or Shakti Goddess Maha Shakti (Union). When this
center is finally awakened the activities of the mind cease and merge into the light of illumination.
This is the source of cosmic enlightenment.
Feel the textures of light/heat, warmth and nurturance balancing your pineal gland and cerebral
cortex, bringing all of your chakras into harmony. Your entire glandular system is pacified and bathed
in the warmth of this divine light. In this chakra lies our capacity to tune into and even take on
different qualities or stages of being. This is the place used by mediums to channel information.
By awakening our crown chakra we become clear light oracles of planetary divination; to divine is
to know directly by mind.
Sahasrara affirmation: May the pure light universe infuse our soul’s journey, that the planetary noosphere
may become the crown of pure radiance!

Book of the Transcendence • Cosmic History Chronicles • Volume VI
Level 2: Activating Radial Plasma: Dali
Breathe deeply through your nostrils and allow your awareness to flow up your nose and into your
crown chakra. Bring your awareness to the inner Dali plasma at the center of the chakra. Visualize
the yellow symbol radiating healing charges of heat.
Repeat the following while focusing on your crown chakra: “My father is intrinsic awareness, I feel
the heat.” Feel this heat power ignite at your crown chakra, blazing as your innate self-existing
awareness free from conceptualization.
Cover your left nostril with your left thumb and breathe slowly and deeply three times in and out
through your right nostril. Flash onto the Dali plasma and feel the heat of intrinsic awareness
emanating out of your crown chakra. Now cover your right nostril with your right thumb and repeat,
focusing all of your attention to your crown chakra, Dali plasma. Feel this heat move from your crown
chakra down your spinal column and into your limbs, permeating your entire being. Your crown
chakra is flooded with radiant warmth that connects you to the realm of cosmic consciousness. Give
yourself to the process as if nothing else mattered.
Dali is the first state of the three-part primary sensory quantum. A sensory quantum is
the first stage building block of sensory experience.
Level 3: Engaging the First Mental Sphere (Preconscious)
Profound samadhi activates first mental sphere.
Visualize the first mental sphere (preconscious) in the brain, located in and covering the right rear
lobe and cerebellum. This sphere is the resonant chamber of the physical body and governs the right
rear lobe of the brain.
By means of the preconscious, the evolutive activity of the third- and fourth-dimensional beings are
programmed. This sphere corresponds to the first time dimension: Cosmic creation. It is activated

Chapter 5 • Synchrogalactic Yoga II: the Practices
by profound samadhi which penetrates to the deepest layers of the preconscious. This is the sphere
where the primal codes of cosmic creation are situated.
Cosmic creation refers to mastery of the cosmic forces. This comes about through the self-creation of
the energy of space. Here, we are no longer the victim of conditioned reality, thoughts and patterns.
We have freed ourselves from the claims of the false self. Here we are creating ourselves and reality
anew by embodying the five virtues: Remembrance, discipline, exertion, patience and compassion.
To experience and activate this mental sphere exert in natural mind meditation expanding the
duration of the GAP—the space between thoughts.
Natural Mind Meditation
Sit still, with spine erect. Keep eyes slightly open looking toward the floor. Feel your intrinsic dignity in this
posture. In this position, watch your breath. Breathe normally. As you become aware of your thoughts just label
them “thinking”, and as you exhale, dissolve the thoughts. It matters not the nature or content of the thoughts,
just dissolve them. At that very moment, just as the thought dissolves, lies the GAP between thoughts. It is this
GAP that you want to become familiar with and cultivate. It is the seed of natural mind and the key to your true,
authentic self. Practice this each day and note the subtle shifts in your perceptions and attitudes.
Level 4: Opening the First Heptad Gate (108)
We begin this practice by introducing the seven solar mantras that open the seven
solar gates (see previous chapter). For this chakra, the mantra is OM.
First visualize the violet thousand-petaled lotus Sahasrara chakra with the yellow Dali plasma
superimposed over it at your crown. Hold this visualization and feel the two intermingle as you chant
the sacred letter OM as long as your breath can sustain it (Patanjali says that OM is the word that
manifests God). OM is the universal symbol for primordial sound vibration.
Locate Heptad Gate 108 and the Alpha-Alpha symbol on the 441 holomind perceiver. Its matrix
location is V11:H2, second circuit, 7th time dimension: vertical time cosmic command descending.
Now locate it in your body at the base of your skull (see graphic at the end of this chapter).
Visualize the Alpha-Alpha hyperplasma above the yellow Dali in your crown chakra. Take the
Alpha-Alpha into the first mental sphere in the first time dimension (cosmic creation) where it

Book of the Transcendence • Cosmic History Chronicles • Volume VI
activates the preconscious mind as profound samadhi. Here is the intergalactic channel (BMU
341) through which the Alpha-Alpha hyperplasma is secreted into the brain.
From the first mental sphere, mentally direct the Alpha-Alpha hyperplasma to the crown chakra
and impress it above the Dali seal. Hold this with four alternate nostril breaths (four times in and out
through each nostril), followed by one deep breath through both nostrils.
Descend down the central column (spine), secreting this red electric Alpha-Alpha hyperplasma
into all 144,000 etheric fibers of the astral body. Practice the breath of fire, rapid shallow breathing
through the nose, transmuting any blockages or obscurations into streams of crystal clear profound
samadhi spreading throughout your entire nervous system.
Spectral, electric red Alpha-Alpha vibrates subtle activating force into all etheric fibers. Ascend
back up central channel and leave Dali at the crown chakra. Return your consciousness to the first
mental sphere, then close and seal the Heptad Gate at the base of your skull. Relax and breathe
slowly and deeply at least 13 times.
Harmonic UR rune 84: Galactic Life Whole Becomes Medium of Transmission.
For additional practice: Locate Heptad Gate 108 on the Hunab Ku 21. Note that it corresponds to
the Primal Force, Ancient of Days, Galactatron, Queen of the Throne; G/K Neptune, Bode Number
300. Study the connections (see graphic at the end of this chapter).

Chapter 5 • Synchrogalactic Yoga II: the Practices
Day Two: SELI
Level 1: Meditating the Muladhara (Root) Chakra
Sit in a comfortable meditative posture. Keep your spine erect and body relaxed. With the body
completely still, practice a few moments of natural mind meditation. Once the mind is sufficiently
clear, direct your attention to your root or Muladhara chakra. Make it as clear and pristine as possible,
glistening and sparkling with vibrant energy. When it is pure and translucent, pulsing at your root,
allow it to dissolve and transform itself into a four-petalled red lotus.
Concentrate on this area inside of your root chakra. This is a key chakra in Kundalini Yoga where
the awakening of the vital force begins; it is also the conjunction of 72,000 pairs of nerve endings in
the body.
In Samkhya philosophy, Muladhara is understood as moola prakriti, the transcendental basis of
physical nature. This is the base from which the three main psychic channels or nadis emerge and
flow up the spinal cord: Ida (mental force), left; Pingala (vital force), right; and Sushumna (spiritual
force), center.
This chakra is governed by the feminine principle or Shakti Goddess Dakini (Security). The
physical body zone of psychic activation extends from the root chakra to the solar plexus. Emotional
information from the solar plexus comes into the physical body at the root. At its base level this
chakra deals with security and survival—the basic instincts.
This chakra also serves as a storage center for much unconscious energy including “lower” emotions
such as guilt and other psychic complexes. With the awakening of this chakra, we proceed from the
unconscious to the conscious.
Muladhara affirmation: May the highest yogic force within the planetary consciousness direct all
manifestation to its fulfillment!

Book of the Transcendence • Cosmic History Chronicles • Volume VI
Level 2: Activating Radial Plasma: Seli
Breathe deeply through your nostrils and allow your awareness to flow down from your nose and into
your root chakra. Bring your awareness to the inner Seli plasma at the center of the chakra. Visualize
the red symbol radiating streams of white light. This plasma accounts for the intensity of inner light.
Repeat the following while focusing on your root chakra: “My mother is the ultimate sphere, I see
the light.” Feel this sphere of light as the perfect form at your root chakra. This quality of perfection
is the actual nature of reality.
Cover your left nostril with your left thumb and breathe slowly and deeply three times in and out
through your right nostril. Flash onto the Seli plasma and feel the light of the ultimate sphere
emanating out of the root chakra. Now cover your right nostril with your right thumb and
repeat the three breaths, focusing all of your attention to your root chakra, Seli plasma. Feel this
luminosity (light) emanate from your root chakra, moving up your spinal column to your crown
chakra and then permeating your body to the tips of your fingers and toes. Feel your entire body
flooded with this radiant light, grounding you into the Earth and extending upward to the crown
of cosmic consciousness.
Feel the emanations of flowing streams of light clearing and releasing any blockages in your system.
The Great Mother energy nurtures the root of your being, the base or seat of the kundalini force.
Kundalini (life-force) energy is released from the root, activating the secret center and opening the
inner wisdom channel of the third eye.
Seli is the second stage of the three-part primary sensory quantum. A sensory quantum
is the first stage building block of sensory experience.
Level 3: Engaging the Second Mental Sphere (Sub- or Unconscious)
Level 2: Activating Radial Plasma: Seli

Chapter 5 • Synchrogalactic Yoga II: the Practices
Informative samadhi activates second mental sphere.
Visualize the second mental sphere (sub- or unconscious) in the brain and centered in the optic
nerve, encompassing the pineal gland and corpus callosum. This mental sphere governs the right
front hemisphere.
This sphere contains every perception and life experience that was not consciously registered or that
is filtered out of your day-to-day conscious mind (third mental sphere). What people think of as their
personality is primarily based on their own evaluation of their reactions to a set of circumstances.
Everyone experiences a different set and order of life circumstances and is given an equal opportunity
of responding consciously or unconsciously and/or positively or negatively.
This sphere corresponds to the third time dimension: Cosmic synchronization. Cosmic synchronization
refers to mastery of the synchronic order: Self-creation through time. Here, we impress the codes of
the synchronic order, embedding them into our subconscious.
The second mental sphere is activated as informative samadhi. Cultivation of unbroken meditative
awareness allows us to access information previously out of range of our waking conscious.
Knowledge of the Law of Time lies dormant in this mental sphere. The Law of Time makes
conscious what was previously unconscious. According to the Law of Time all life possesses
unconscious energy
This mental sphere is activated by cultivating states of peripheral awareness, both through meditation
and by contemplation of the Law of Time: Time as the evolution of consciousness.
If our day to day experience remains unconscious of the Law of Time, then when an experience
occurs in our timespace, we will not be aware of the opportunity for heightened consciousness that is
being presented to us. However, if we are conscious of the Law of Time, then our experiences become
triggers that enter us into higher consciousness.

Book of the Transcendence • Cosmic History Chronicles • Volume VI
Level 4: Opening the Second Heptad Gate (291)
Visualize the red four-petaled lotus Muladhara chakra with the red Seli plasma
superimposed over it at your root. Hold this visualization and feel the two intermingle
as you chant the sacred letter HRAM as long as your breath can sustain it.
Locate Heptad Gate 291 and the Alpha-Beta symbol on the 441 holomind perceiver. Its matrix
location is V11:H5, fifth circuit, 7th time dimension, vertical time cosmic command descending. Now
locate it in your body at the middle back of your skull, halfway between base and crown (see graphic
at the end of this chapter).
Visualize the Alpha-Beta hyperplasma above the red Seli in your root chakra. Take the Alpha-
Beta into the second mental sphere in the third time dimension (cosmic synchronization) where
it activates the subconscious as informative samadhi. Here is the intergalactic channel (BMU
351) through which the Alpha-Beta hyperplasma is secreted into the front, right hemisphere of
the brain.
From the second mental sphere, mentally direct the Alpha-Beta hyperplasma to the root chakra
and impress it above the Seli seal. Hold this with four alternate nostril breaths (four times in and out
through each nostril), followed by one breath through both nostrils.
Ascend up the central column (spine), secreting this Alpha-Beta hyperplasma into all 144,000
etheric fibers of the astral body. Practice the breath of fire, rapid shallow breathing through the
nose, transmuting any blockages or obscurations into streams of crystal clear informative samadhi
spreading throughout your entire nervous system.
Spectral, electric red and blue Alpha-Beta vibrates subtle activating force into all etheric fibers.
Descend back down central channel and leave Seli at the root chakra. Ascend back up central
channel and return your consciousness to the second mental sphere, then close and seal the Heptad
Gate at the middle of the back of your skull. Relax and breathe slowly and deeply at least 13 times.
Harmonic UR rune 88: Galactic Life Whole Realized as Cosmic Consciousness.
For additional practice: Locate Heptad Gate 291 on the Hunab Ku 21. Note that it corresponds to
the Avatar, Accomplisher of Knowledge, the Exemplar; G/K Earth, Bode Number 10. Study all of the
connections (see graphic at the end of this chapter).

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 Recitation of the “Expedient Means”
and “Life Span” Chapters


IN the letter you sent by messenger, you say that you used to recite one chapter of the Lotus Sutra every day, completing the entire sutra in the space of twenty-eight days, but that now you read the “Medicine King” chapter1 once a day. You ask if you should simply read each chapter in turn, as you were originally doing.

As for the Lotus Sutra, one may recite the entire sutra of twenty-eight chapters in eight volumes every day; or one may recite only one volume, or one chapter, or one verse, or one phrase, or one word; or one may simply chant the daimoku, Nam-myoho-renge-kyo, only once a day, or chant it only once in the course of a lifetime; or hear someone else chant it only once in a lifetime and rejoice in the hearing, or rejoice in hearing the voice of someone else rejoice in the hearing, and so on in this manner to the fiftieth hearer.2 And if one were to be at the end, even if one’s faith were weak and one’s sense of rejoicing diluted like the frailty of a child of two or three, or the inability of a cow or horse to distinguish before from after, the blessings one would gain would be a hundred, thousand, ten thousand, million times greater than those gained by persons of keen faculties and superior wisdom who study other sutras, persons such as Shāriputra, Maudgalyāyana, Manjushrī, and Maitreya, who had committed to memory the entire texts of the various sutras.

We find this mentioned in both the Lotus Sutra and the sixty volumes of commentary3 by T’ien-t’ai and Miao-lo. Thus the sutra states [concerning these blessings], “Even the Buddha wisdom could never finish calculating their extent.”4 Not even the wisdom of the Buddha can fathom the blessings such a person will obtain. The Buddha wisdom is so marvelous that it knows even the number of raindrops that fall in this major world system during a period, for instance, of seven days or twice seven days. And yet we read that the blessings acquired by one who recites no more than a single word of the Lotus Sutra are the one thing it cannot fathom. How, then, could ordinary people like ourselves, who have committed grave offenses, possibly understand these blessings?

However, it is now some twenty-two hundred years since the Thus Come One’s passing. For many years, the five impurities have flourished, and good deeds in any connection are rare. Though a person may do good, in the course of doing a single good deed he accumulates ten evil ones, so that in the end, for the sake of a small good, he commits great evil. And yet, in his heart, he prides himself on having p.69practiced great good—such are the times we live in.

Moreover, you were born in the remote land of Japan, a tiny island country in the east separated by two hundred thousand ri of mountains and seas from the country of the Thus Come One’s birth. And you are a woman, burdened by the five obstacles and bound by the three obediences. How indescribably wonderful, therefore, that in spite of these hindrances you have been able to take faith in the Lotus Sutra!

Even the wise or the learned, such as those who have pored over all the sacred teachings propounded by the Buddha in the course of his lifetime, and who have mastered both the exoteric and esoteric doctrines, are these days abandoning the Lotus Sutra and instead reciting the Nembutsu. What good karma you must have formed in the past, then, to have been born a person able to recite even so much as a verse or a phrase of the Lotus Sutra!

When I read over your letter, I felt as though my eyes were beholding something rarer than the udumbara flower, something even scarcer than the one-eyed turtle encountering a floating log with a hollow in it that fits him exactly.5 Moved to heartfelt admiration, I thought that I would like to add just one word or one expression of my own rejoicing, endeavoring in this way to enhance your merit. I fear, however, that, as clouds darken the moon or as dust defiles a mirror, my brief and clumsy attempts at description will only serve to cloak and obscure the incomparably wonderful blessings you will receive, and the thought pains me. Yet, in response to your question, I could scarcely remain silent. Please understand that I am merely joining my one drop to the rivers and the oceans, or adding my torch to the sun and the moon, hoping in this way to increase even slightly the volume of the water or the brilliance of the light.

First of all, when it comes to the Lotus Sutra, you should understand that, whether one recites all eight volumes, or only one volume, one chapter, one verse, one phrase, or simply the daimoku, or title, the blessings are the same. It is like the water of the great ocean, a single drop of which contains water from all the countless streams and rivers, or like the wish-granting jewel, which, though only a single jewel, can shower all kinds of treasures upon the wisher. And the same is true of a hundred, a thousand, ten thousand, or a million such drops of water or such jewels. A single character of the Lotus Sutra is like such a drop of water or such a jewel, and the hundred million characters6 are like a hundred million such drops or jewels.

On the other hand, a single character of the other sutras, or the name of any of the various Buddhas, is like one drop of the water of a particular stream or river, or like only one stone from a particular mountain or a particular sea. One such drop does not contain the water of countless other streams and rivers, and one such stone does not possess the virtues that inhere in innumerable other kinds of stones.

Therefore, when it comes to the Lotus Sutra, it is praiseworthy to recite any chapter you have placed your trust in, whichever chapter that may be.

Generally speaking, among all the sacred teachings of the Thus Come One, none has ever been known to contain falsehoods. Yet when we consider the Buddhist teachings more deeply, we find that even among the Thus Come One’s golden words there exist various categories such as Mahayana and Hinayana, provisional and true teachings, and exoteric and esoteric doctrines. These distinctions arise from the sutras themselves, and accordingly, we find that they are roughly p.70outlined in the commentaries of the various scholars and teachers.

To state the essence of the matter, among the doctrines propounded by Shakyamuni Buddha in the fifty or more years of his teaching life, those put forward in the first forty or more years are of a questionable nature. We can say so because the Buddha himself clearly stated in the Immeasurable Meanings Sutra, “In these more than forty years, I have not yet revealed the truth.” And in the Lotus Sutra, the Buddha himself proclaims concerning its every word and phrase, “Honestly discarding expedient means, I will preach only the unsurpassed way.”7

Moreover, Many Treasures Buddha sprang up from the earth to add his testimony, declaring, “The Lotus Sutra of the Wonderful Law . . . all that you [Shakyamuni Buddha] have expounded is the truth!”8 And the Buddhas of the ten directions all gathered at the assembly where the Lotus Sutra was being preached and extended their tongues to give further support to the assertion that not a single word of the Lotus Sutra is false. It was as though a great king, his consort, and his most venerable subjects had all with one accord given their word.

Suppose that a man or a woman who has recited even a single word of the Lotus Sutra were to be dragged down by the unfathomably heavy karma of the ten evil acts, the five cardinal sins, or the four major offenses, and fall into the evil paths. Even if the sun and moon should never again emerge from the east, even if the great earth itself should turn over, even if the tides of the great ocean should cease to ebb and flow, even if broken stones are made whole, and even if the waters of the streams and rivers cease to flow into the ocean, no woman who believes in the Lotus Sutra could ever be dragged down by worldly faults and fall into the evil paths.

If a woman who believes in the Lotus Sutra should ever fall into the evil paths as a result of jealousy or ill temper or because of excessive greed, then the Thus Come One Shakyamuni, the Buddha Many Treasures, and the Buddhas of the ten directions would immediately be guilty of breaking the vow they have upheld over the span of countless kalpas never to tell a lie. Their offense would be even greater than the wild falsehoods and deceptions of Devadatta or the outrageous lies told by Kokālika. But how could such a thing ever happen? Thus a person who embraces the Lotus Sutra is absolutely assured of its blessings.

On the other hand, even if one does not commit a single evil deed throughout one’s entire lifetime, and observes the five precepts, the eight precepts, the ten precepts, the ten good precepts, the two hundred and fifty precepts, the five hundred precepts, or countless numbers of precepts; even if one learns all the other sutras by heart, makes offerings to all the other Buddhas and bodhisattvas, and accumulates immeasurable merit, if one but fails to put one’s faith in the Lotus Sutra; or if one has faith in it, but considers that it ranks on the same level as the other sutras and the teachings of the other Buddhas; or if one recognizes its superiority, but constantly engages in other religious disciplines, practicing the Lotus Sutra only from time to time; or if one associates on friendly terms with priests of the Nembutsu, who do not believe in the Lotus Sutra but slander it; or if one thinks that those who insist the Lotus Sutra does not suit the people’s capacity in the latter age are guilty of no fault, then all the merit of the countless good acts one has performed throughout one’s life will suddenly vanish. Moreover, the blessings resulting from one’s practice of the Lotus Sutra will for some time be obscured, and one will fall into the great citadel of the Avīchi hell as p.71surely as rain falls from the sky or rocks tumble down from the peaks into the valleys.

Even if one has committed the ten evil acts or the five cardinal sins, so long as one does not turn one’s back on the Lotus Sutra, one will without doubt be reborn in the pure land and attain Buddhahood. On the other hand, we read in the sutra that, even if one observes the precepts, embraces all the other sutras, and believes in the various Buddhas and bodhisattvas, if one fails to take faith in the Lotus Sutra, one is certain to fall into the evil paths.

Limited though my ability may be, when I observe the situation in the world these days, it seems to me that the great majority of both lay believers and members of the clergy are guilty of slandering the correct teaching.

But to return to your question. As I said before, though no chapter of the Lotus Sutra is negligible, among the entire twenty-eight chapters, the “Expedient Means” chapter and the “Life Span” chapter are particularly outstanding. The remaining chapters are all in a sense the branches and leaves of these two chapters. Therefore, for your regular recitation, I recommend that you practice reading the prose sections of the “Expedient Means” and “Life Span” chapters. In addition, it might be well if you wrote out separate copies of these sections. The remaining twenty-six chapters are like the shadow that follows one’s body or the value inherent in a jewel. If you recite the “Life Span” and “Expedient Means” chapters, then the remaining chapters will naturally be included even though you do not recite them. It is true that the “Medicine King” and “Devadatta” chapters9 deal specifically with women’s attainment of Buddhahood or rebirth in the pure land. But the “Devadatta” chapter is a branch and leaf of the “Expedient Means” chapter, and the “Medicine King” chapter is a branch and leaf of the “Expedient Means” and the “Life Span” chapters.10 Therefore, you should regularly recite these two chapters, the “Expedient Means” and “Life Span” chapters. As for the remaining chapters, you may turn to them from time to time when you have a moment of leisure.

Also in your letter, you say that three times each day you bow in reverence to the seven characters of the title,11 and that each day you repeat the words Namu-ichijō-myōten12 ten thousand times. At times of menstruation, however, you refrain from reading the sutra. You ask if it is unseemly to bow in reverence to the seven characters or to recite Namu-ichijō-myōten without facing [the Lotus Sutra], or if you should refrain from doing even that during your menstrual period. You also ask how many days following the end of your period you should wait before resuming recitation of the sutra.

This is a matter that concerns all women and about which they always inquire. In past times, too, we find many persons addressing themselves to this question concerning women. But because the sacred teachings put forward by the Buddha in the course of his lifetime do not touch upon this point, no one has been able to offer any clear scriptural proof upon which to base an answer. In my own study of the sacred teachings, though I find clear prohibitions on certain days of the month against the impurity of things like meat or wine, the five spicy foods, or sexual acts, for instance, I have never come across any passage in the sutras or treatises that speaks of avoidances connected with menstruation.

While the Buddha was in the world, many women in their prime became nuns and devoted themselves to the Buddha’s teachings, but they were never shunned on account of their menstrual period. Judging from this, I would say that menstruation does not represent p.72any kind of impurity coming from an external source. It is simply a characteristic of the female sex, a phenomenon related to the perpetuation of the seed of birth and death. Or in another sense, it might be regarded as a kind of chronically recurring illness. In the case of feces and urine, though these are substances produced by the body, so long as one observes cleanly habits, there are no special prohibitions to be observed concerning them. Surely the same must be true of menstruation. That is why, I think, we hear of no particular rules for avoidance pertaining to the subject in India or China.

Japan, however, is a land of the gods. And it is the way of this country that, although the Buddhas and bodhisattvas have manifested themselves here in the form of gods,13 strangely enough, in many cases they do not conform to the sutras and treatises. Nevertheless, if one goes against them, one will incur actual punishment.

When we scrutinize the sutras and treatises with care, we find that there is a teaching about a precept known as following the customs of the region14 that corresponds to this. The meaning of this precept is that, so long as no seriously offensive act is involved, then even if one were to depart to some slight degree from the teachings of Buddhism, it would be better to avoid going against the manners and customs of the country. This is a precept expounded by the Buddha. It appears that some wise men who are unaware of this point, express extreme views, saying such things as, because the gods are demon-like beings they are unworthy of reverence, and that this has offended many lay supporters.

If so, since the gods of Japan have in most cases desired that prohibitions be observed during the period of menstruation, perhaps people born in this country should seriously observe such prohibitions.

However, I do not think that such prohibitions should interfere with a woman’s daily religious devotions. I would guess that it is persons who never had any faith in the Lotus Sutra to begin with who tell you otherwise. They are trying to think of some way to make you stop reciting the sutra, but they do not feel that they can come right out and advise you to cast the sutra aside. So they use the pretext of bodily impurity to try to distance you from it. They intimidate you by telling you that, if you continue your regular devotions during a period of impurity, you will be treating the sutra with disrespect. In this way they mean to trick you into incurring an offense.

I hope you will keep in mind all that I have said regarding this matter. On this basis, even if your menstrual period should last as long as seven days, if you feel so inclined, dispense with the reading of the sutra and simply recite Nam-myoho-renge-kyo. Also, when making your devotions, you need not bow facing the sutra.

On the other hand, if suddenly you should feel, for example, the approach of death, then even if you are eating fish or fowl,15 if you are able to read the sutra, you should do so, and likewise chant Nam-myoho-renge-kyo. Needless to say, the same principle applies during your period of menstruation.

Though reciting the words Namu-ichijō-myōten amounts to the same thing, it would be better if you just chanted Nam-myoho-renge-kyo, as Bodhisattva Vasubandhu and the Great Teacher T’ien-t’ai did.16 There are specific reasons why I say this.



The seventeenth day of the fourth month in the first year of Bun’ei (1264), cyclical sign kinoe-ne

To the wife of Daigaku Saburō
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Nichiren Daishonin wrote this letter in 1264, while living in Kamakura, to the wife of Hiki Daigaku Saburō Yoshimoto. Yoshimoto had studied Confucianism in Kyoto where he had served under the Retired Emperor Juntoku. He later went to Kamakura where he was employed by the military government as a Confucian scholar. He is said to have become the Daishonin’s follower around 1260. Tradition has it that he resolved to embrace the Daishonin’s teaching upon reading a draft of On Establishing the Correct Teaching for the Peace of the Land. Both Yoshimoto and his wife were strong believers.

The present letter was written in response to inquiries by Yoshimoto’s wife about the formalities to be observed in her daily practice of Buddhism and about the recitation of the sutra and the daimoku during her menstrual period. Thus this letter is also referred to by the title Letter on Menstruation.

Judging from this letter, it appears that the Daishonin had early on established the formula of reciting the “Expedient Means” and “Life Span” chapters of the Lotus Sutra as the daily practice supporting the chanting of the daimoku. Yoshimoto’s wife had at first been following the practice prevalent in her day, that is, continuously reading through the entire sutra, a chapter a day. She had then begun to read only the “Medicine King” chapter. The Daishonin praises her efforts and suggests reading the “Expedient Means” and “Life Span” chapters and reciting Nam-myoho-renge-kyo instead of Namu-ichijō-myōten.

Both the question in connection with menstruation and the Daishonin’s explanation are best understood in the historical context of Kamakura-era Japan. Shinto (literally, the way of the gods), the indigenous Japanese religion, strongly emphasized the observance of ritual purity and had established numerous avoidances, or taboos, to this end. Death, illness, wounds, childbirth, menstruation, and so forth were all regarded as sources of impurity, and a person who experienced any of these, directly or indirectly, was required to undergo ritual purification before engaging in any form of worship. Women were accordingly prohibited from taking part in religious ceremonies during their menstrual period. These taboos were deeply rooted in the popular consciousness and were observed long after the introduction of Buddhism, ultimately becoming mixed with Buddhist practices to the point that few people were aware of their non-Buddhist origin. For example, it was partly out of concern for avoiding such “impurity” that women were often prohibited from entering the grounds of Buddhist monasteries.

In response to the question from Yoshimoto’s wife, the Daishonin first states that no sutra mentions taboos concerning menstruation. Furthermore, he explains, from a Buddhist perspective no reason exists to consider the menses impure; it is simply a natural function of the body.

However, the Daishonin continues, the custom of observing such prohibitions and taboos has been firmly established in Japanese society, and one should not categorically reject social customs and observances simply because they are unrelated to Buddhism. In this connection, he refers to the Buddhist principle of respecting the customs of the region. According to this principle, even if one must depart in terms of minor details from the Buddhist teaching, one should avoid needlessly violating the rules of society. Such flexibility is characteristic of Buddhism, which concerns itself with enabling people to awaken to the fundamental truth of p.74all things, not with governing the details of their lives. Thus, as it has spread, Buddhism has adapted its peripheral aspects to the time and the place, embracing local customs while maintaining its essential message intact.

Nevertheless, though minor details in the practice of Buddhism may be adapted to fit the society, basic principles should not be compromised. The Daishonin therefore advises Yoshimoto’s wife that honoring the social conventions—in this case, the observance of prohibitions concerning menstruation—does not mean that she should blindly obey them to the extent that they interfere with her daily Buddhist practice.
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 1. The “Medicine King” chapter is the twenty-third chapter of the Lotus Sutra. It contains a passage stating that after her death a woman who practices the Lotus Sutra will go directly to the pure land; thus, it was particularly appealing to women.

 2. The Daishonin refers here to the principle of continual propagation to the fiftieth person, described in the “Responding with Joy” chapter of the Lotus Sutra. Suppose, the sutra says, a person was to hear the Lotus Sutra and rejoice, then preach it to a second person, who also rejoices and in turn preaches it to a third, and so on, until the fiftieth person hears the sutra. The benefit received by that person on hearing the sutra and rejoicing, even at fifty removes, would be immeasurable.

 3. Sixty volumes of commentary: T’ien-t’ai’s three major works—The Profound Meaning of the Lotus Sutra, The Words and Phrases of the Lotus Sutra, and Great Concentration and Insight—each consisting of ten volumes, and Miao-lo’s three commentaries on those works, each also consisting of ten volumes.

 4. Lotus Sutra, chap. 23.

 5. These are both Buddhist metaphors for something of very rare occurrence; they are mentioned frequently by the Daishonin. The udumbara is a legendary plant said to bloom once every three thousand years to herald the advent of a wheel-turning king or a Buddha. The one-eyed turtle is mentioned in the “King Wonderful Adornment” chapter of the Lotus Sutra. For the one-eyed turtle, see also Glossary.

 6. This is a figurative expression; the Lotus Sutra actually consists of 69,384 characters.

 7. Lotus Sutra, chap. 2.

 8. Ibid., chap. 11.

 9. The “Devadatta” chapter tells the story of the dragon king’s daughter, who attained supreme enlightenment in a single moment through the power of the Lotus Sutra. She was considered to represent women’s potential for Buddhahood.

 10. This statement derives from the Buddhist tradition of analyzing sutras or portions thereof so that they fall into “three divisions” (preparation, revelation, and transmission). In the theoretical teaching, or the first fourteen chapters of the Lotus Sutra, the “Expedient Means” chapter is characterized as revelation and the “Devadatta” chapter as transmission; hence the Daishonin says that the “Devadatta” chapter is a “branch and leaf” of the “Expedient Means” chapter. When the entire sutra is considered in terms of the three divisions, both the “Expedient Means” and “Life Span” chapters are characterized as revelation, and the “Medicine King” chapter as transmission; hence the “Medicine King” chapter is a “branch and leaf” of both the “Expedient Means” and “Life Span” chapters.

 11. The seven characters consist of the five characters of Myoho-renge-kyo and the two for volume numbers.

 12. Namu-ichijō-myōten means “devotion to the wonderful sutra of the one vehicle.” It was an expression of devotion to the Lotus Sutra that was chanted as an invocation.

 13. The Daishonin is referring to the widespread belief that the indigenous Japanese deities were local manifestations or incarnations of Buddhas and bodhisattvas. This concept, which took firm hold around the tenth century, reflected a tendency toward the synthesis of Buddhist and Shinto elements.

 14. The precept of adapting to local customs. It is mentioned in passages in The Fivefold Rules of Discipline and in the preface to The Essentials of “The Fourfold Rules of Discipline.” The precept states that, in matters p.75that the Buddha himself did not expressly either permit or forbid, one may act in accordance with local custom, provided that the fundamental principles of Buddhism are not violated.

 15. Eating the flesh of either fish or fowl was also considered a source of impurity.

 16. The Treatise on the Lotus Sutra, attributed to Vasubandhu, contains a salutation in praise of the three treasures of the Lotus Sutra that the Daishonin may have interpreted as an expression of devotion to the Mystic Law. The Method of Repentance through the Lotus Meditation, a Chinese text usually attributed either to T’ien-t’ai or to his teacher Nan-yüeh, also contains in several places the phrase “Nam-myoho-renge-kyo.”



Prophecies Conferred on
Learners and Adepts

At that time Ananda and Rahula thought to themselves, Whenever we reflect, we consider how delightful it would be if we should receive a prophecy of enlightenment! Immediately they rose from their seats, advanced to a position in front of the Buddha and bowed at the Buddha’s feet, touching their heads to the ground. Together they spoke to the Buddha, saying: “World-Honored One, we too should have a share of this! We have put all our trust in the thus come one alone, and we are well known to the heavenly and human beings and asuras of all the world. Ananda constantly attends the Buddha and guards and upholds the Dharma storehouse, and Rahula is the Buddha’s son. If the Buddha should bestow on us a prophecy that we will attain supreme perfect enlightenment, then our wishes will be fulfilled and the longings of the multitude will likewise be satisfied.”

At that time two thousand of the voice-hearer disciples, both learners and adepts who had nothing more to learn, all rose from their seats, bared their right shoulders, advanced to a position in front of the Buddha, pressed their palms together with a single mind and, gazing up in reverence at the world-honored one, repeated the wish expressed by Ananda and Rahula and then stood to one side.

At that time the Buddha said to Ananda: “In a future existence you will become a buddha with the name Mountain Sea p.194Wisdom Unrestricted Power King 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. You will offer alms to sixty-two million buddhas and will guard and uphold their Dharma storehouses, and after that you will attain supreme perfect enlightenment. You will teach and convert bodhisattvas as numerous as twenty thousand ten thousand million Ganges sands and will cause them to attain supreme perfect enlightenment. Your land will be named Ever Standing Victory Banner, its soil will be clean and pure and made of lapis lazuli. Your kalpa will be named Wonderful Sound Filling Everywhere. The life span of that buddha will be immeasurable thousands, ten thousands, millions of asamkhyas of kalpas—though men should calculate and reckon for thousands, ten thousands, millions of immeasurable asamkhyas of kalpas, they could never ascertain the full number. The Correct Law will endure in the world for twice the life span of the buddha, and the Counterfeit Law will endure in the world for twice the time of the Correct Law. Ananda, this Mountain Sea Wisdom Unrestricted Power King Buddha will be praised alike by thus come ones of the ten directions who are equal in number to immeasurable thousands, ten thousands, millions of Ganges sands, and they will extol his blessings.”

At that time the world-honored one, wishing to state his meaning once more, spoke in verse form, saying:

I now say to the monks that

Ananda, upholder of the Law,

will give alms to the buddhas

and after will achieve correct enlightenment.

His name will be Mountain Sea Wisdom

Unrestricted Power King Buddha.

His land will be clean and pure,

named Ever Standing Victory Banner.

He will teach and convert bodhisattvas

in numbers like Ganges sands.

p.195This buddha will possess great dignity and virtue,

his renown will fill the ten directions.

His life span will be immeasurable

because he takes pity on living beings.

His Correct Law will endure for twice his life span,

his Counterfeit Law, twice that again.

As numerous as Ganges sands

will be the countless living beings

who in the midst of this buddha’s Law

will plant causes and conditions leading to the buddha way.

At that time in the assembly eight thousand bodhisattvas who had newly conceived the determination to attain enlightenment all thought to themselves, We have never heard of even a great bodhisattva receiving a prophecy such as this. For what reason should these voice-hearers receive such a prediction?

At that time the world-honored one, knowing the thought that was in the minds of these bodhisattvas, said to them: “Good men, when Ananda and I were at the place of Void King Buddha, we both at the same time conceived the determination to attain supreme perfect enlightenment. Ananda constantly delighted in wide knowledge [of the Law], I constantly put forth diligent effort. Therefore I have already succeeded in attaining supreme perfect enlightenment, while Ananda guards and upholds my Law. And he will likewise guard the Dharma storehouses of the buddhas of future existences and will teach, convert, and bring success to the multitude of bodhisattvas. Such was his original vow, and therefore he has received this prophecy.”

When Ananda in the presence of the Buddha heard this prophecy delivered to him and heard of the land and adornments he was to receive, all that he had vowed to achieve was realized and his mind was filled with great joy, for he had gained what he had never had before. Immediately he recalled to mind the Dharma storehouses of immeasurable thousands, ten thousands, millions of buddhas of the past, and he could fully p.196comprehend them without hindrance, as though he had just now heard them. He also recalled his original vow.

At that time Ananda spoke in verse form, saying:

The world-honored one, very rarely met with,

has caused me to recall the past,

the Law of immeasurable buddhas,

as though I had heard it today.

Now I have no more doubts

but dwell securely in the buddha way.

As an expedient means I act as attendant,

guarding and upholding the Law of the buddhas.

At that time the Buddha said to Rahula: “In a future existence you will become a buddha with the name Stepping on Seven Treasure Flowers 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. You will offer alms to buddhas, the thus come ones, as numerous as the dust particles of ten worlds. In all cases you will be the eldest son of those buddhas, just as you are my son now. The adornments of the land of Stepping on Seven Treasure Flowers Buddha, the number of kalpas in his life span, the disciples he converts, his Correct Law and Counterfeit Law will not differ from those of the thus come one Mountain Sea Wisdom Unrestricted Power King. You will be the eldest son of that buddha, and after that you will attain supreme perfect enlightenment.”

At that time the world-honored one, wishing to state his meaning once more, spoke in verse form, saying:

When I was crown prince

Rahula was my eldest son.

Now that I have gained the buddha way

he receives the Dharma and is my Dharma son.

In existences to come

p.197he will see immeasurable millions of buddhas.

As eldest son to all of them,

with a single mind he will seek the buddha way.

The inconspicuous practice of Rahula

I alone am capable of knowing.

He manifests himself as my eldest son,

showing himself to living beings.

With immeasurable millions, thousands, ten thousands

of blessings beyond count,

he dwells securely in the Buddha’s Law

and thereby seeks the unsurpassed way.

At that time the world-honored one observed the two thousand learners and adepts, mild and gentle in will, serenely clean and pure, gazing at the Buddha with a single mind. The Buddha said to Ananda, “Do you see these two thousand learners and adepts?”

“Yes, I see them.”

“Ananda, these persons will offer alms to buddhas, the thus come ones, equal in number to the dust particles of fifty worlds, paying honor and reverence to them, guarding and upholding their Dharma storehouses. In their final existences they will all at the same time succeed in becoming buddhas in lands in the ten directions. All will have the identical designation, being called Jewel Sign 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. Their life spans will be one kalpa, and the adornment of their lands, their voice-hearers and bodhisattvas, their Correct Laws and Counterfeit Laws will in all cases be the same.”

At that time the world-honored one, wishing to state his meaning once more, spoke in verse form, saying:

These two thousand voice-hearers

who now stand in my presence—

on all of them I bestow a prophecy

p.198that in a future existence they will become buddhas.

The buddhas to whom they offer alms

will be numerous as the dust particles described above.

They will guard and uphold their Dharma storehouses

and after that will gain correct enlightenment.

Each will have a land in one of the ten directions

and all will share the same name and designation.

All at the same time will sit in the place of enlightenment

and thereby will gain proof of unsurpassed wisdom.

All will be named Jewel Sign

and their lands and disciples,

their Correct Laws and Counterfeit Laws

will all be identical and without difference.

All will employ transcendental powers

to save living beings in the ten directions.

Their renown will spread everywhere around

and in due time they will enter nirvana.

At that time, when the two thousand learners and adepts heard the Buddha bestow this prophecy, they danced for joy and spoke in verse form, saying:

World-Honored One, bright lamp of wisdom,

we hear your voice bestowing this prophecy

and our hearts are filled with joy

as though we were bathed in sweet dew!




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Part One Prophecies

( pp.80 – 81 )


 1. The “Power” in the name Mountain Sea Wisdom Unrestricted Power King Thus Come One is also translated as “Penetrating.”


p.80Chapter Nine: Prophecies Conferred
on Learners and Adepts
Two important points

Point One, on the terms “learners” and “adepts” in the “Prophecies Conferred on Learners and Adepts” chapter

The Record of the Orally Transmitted Teachings says: “Learners” means those who do not possess wisdom. “Adepts” means those who possess wisdom. Now, when Nichiren and his followers chant Nam-myoho-renge-kyo, they are bestowing on both learners and adepts a prophecy that, as Shakyamuni Buddha said, “all persons [will be] / equal to me, without any distinction between us” (chapter two, Expedient Means), are they not?

Some belong to the “adept” category in terms of body but to the “learner” category in terms of mind, while others belong to the “adept” category in terms of mind but to the “learner” category in terms of body.

These “learners and adepts” are all the living beings in the country of Japan. On all of them, wise and foolish alike, we bestow the prophecy of Nam-myoho-renge-kyo, “preaching to them forcefully, though it angers them” [as volume ten of Words and Phrases says].

p.81Point Two, on the passage “At that time the Buddha said to Ānanda: ‘In a future existence you will become a Buddha with the name Mountain Sea Wisdom Unrestricted Power King Thus Come One.1’”

The Record of the Orally Transmitted Teachings says: “Mountain” stands for the principle that earthly desires are enlightenment. “Sea” stands for the principle that the sufferings of birth and death are nirvana. “Wisdom” is what is expressed in the words we speak. “Unrestricted” means without hindrance or obstruction. “Power King” [or “Penetrating King”] refers to the mutual possession of the Ten Worlds, to the hundred worlds and thousand factors, to the three thousand realms in a single moment of life.

Again, we may say that “Mountain” represents the meaning of the theoretical teaching, and “Sea” represents the meaning of the essential teaching. “Wisdom” represents the five characters of Myoho-renge-kyo, the Wonderful Law. Now Nichiren and his followers, who chant Nam-myoho-renge-kyo, are the Buddha Mountain Sea Wisdom Unrestricted Power King. He is none other than we [Nichiren and his followers]. Outside of us, the votaries of the Lotus Sutra, there is no other Ānanda. The name Ānanda means “joy,” the joy of awakening to the realization of the principle of three thousand realms in a single moment of life.

icchantika[一闡提] (Skt; Jpn issendai)
ichinen[一念] (Jpn; Chin i-nien)
ichinen-sanzen[一念三千] (Jpn)
I-ching[義浄] (635–713) (PY Yijing; Jpn Gijō)
Ichinosawa, the lay priest[一谷入道] (d. 1278) (Jpn Ichinosawa-nyūdō)
ignorance[無明] (Skt avidyā; Pali avijjā; Jpn mumyō)
I-hsing[一行] (683–727) (PY Yixing; Jpn Ichigyō)
Ikegami Munenaga[池上宗長] (d. 1283)
Ikegami Munenaka[池上宗仲] (d. 1293)
Ikegami Transfer Document, The[池上相承書] (Jpn Ikegami-sōjō-sho)
Ikkō school[一向宗] (Jpn Ikkō-shū)
illusions of thought and desire[見思惑] (Jpn kenji-waku)
I-lung[遺竜] (n.d.) (PY Yilong; Jpn Iryō)
Immeasurable Meanings Sutra[無量義経] (Chin Wu-liang-i-ching; Jpn Muryōgi-kyō)
Immovable(1) [不動明王] (Skt Achala or Achalanātha; Jpn Fudō-myō’ō); (2) [不動仏] (Jpn Fudō-butsu); (3) [不動智仏] (Jpn Fudōchi-butsu)
Immovable Wisdom[不動智仏] (Jpn Fudōchi-butsu)
immutable karma[定業] (Jpn jōgō)
impure land[穢土] (Jpn edo)
Inaba-bō[因幡房] (n.d.)
inclusion of Buddhahood in the nine worlds[九界即仏界・九界所具の仏界] (Jpn kukai-soku-bukkai or kukai-shogu-no-bukkai)
inclusion of the nine worlds in Buddhahood[仏界即九界・仏界所具の九界] (Jpn bukkai-soku-kukai or bukkai-shogu-no-kukai)
inconspicuous benefit[冥益] (Jpn myōyaku)
incorrigible disbelief, persons of[一闡提] (Jpn issendai)
Increase and Growth[増長天] (Skt Virūdhaka; Jpn Zōjō-ten or Zōchō-ten)
Increasing by One Āgama Sutra[増一阿含経] (Chin Tseng-i-a-han-ching; Jpn Zōichi-agon-gyō)
independent of words or writing[不立文字] (Jpn furyū-monji)
Indra[因陀羅] (Skt; Jpn Indara)
Indra’s net[因陀羅網・帝網] (Skt Indra-jāla; Jpn Indara-mō or Tai-mō)
indriya[根] (Skt, Pali; Jpn kon)
inferior manifested body[劣応身] (Jpn retsu-ōjin)
Infinite Life[無量寿仏] (Jpn Muryōju-butsu)
Infinite Light[無量光仏] (Jpn Muryōkō-butsu)
Ingen[隠元] (1592–1673) (Jpn; Chin Yin-yüan)
inherent enlightenment[本覚] (Jpn hongaku)
initial stage of rejoicing[初随喜品・初随喜] (Jpn shozuiki-hon or shozuiki)
insentient beings[非情] (Jpn hijō)
integration of the three mystic principles[三妙合論] (Jpn sammyō-gōron)
Interfusing Nembutsu school[融通念仏宗] (Jpn Yūzū Nembutsu-shū)
internal strife[自界叛逆難] (Jpn jikai-hongyaku-nan)
“Introduction” chapter[序品] (Jpn Jo-hon)
Invincible[無勝童子] (Jpn Mushō-dōji)
Ippen[一遍] (1239–1289)
Iron Encircling Mountains[鉄囲山・鉄輪囲山] (Skt Chakravāda-parvata or Chakravāda; Jpn Tetchi-sen or Tetsurin’i-sen)
Īshāna[伊舎那天] (Skt; Jpn Ishana-ten)
Ishikawa Monastery[石川精舎] (Jpn Ishikawa-shōja)
Ishikawa no Hyōe, the lay priest[石河の兵衛入道] (n.d.) (Jpn Ishikawa no Hyōe-nyūdō)
Izu Exile[伊豆流罪] (Jpn Izu-ruzai)

three thousand realms in a single moment of life [一念三千] (Jpn ichinen-sanzen): Also, the principle of a single moment of life comprising three thousand realms. “A single moment of life” (ichinen) is also translated as one mind, one thought, or one thought-moment. A philosophical system established by T’ien-t’ai (538–597) in his Great Concentration and Insight on the basis of the phrase “the true aspect of all phenomena” from the “Expedient Means” (second) chapter of the Lotus Sutra. The three thousand realms, or the entire phenomenal world, exist in a single moment of life. The number three thousand here comes from the following calculation: 10 (Ten Worlds) × 10 (Ten Worlds) × 10 (ten factors) × 3 (three realms of existence). Life at any moment manifests one of the Ten Worlds. Each of these worlds possesses the potential for all ten within itself, and this “mutual possession,” or mutual inclusion, of the Ten Worlds is represented as 102, or a hundred, possible worlds. Each of these hundred worlds possesses the ten factors, making one thousand factors or potentials, and these operate within each of the three realms of existence, thus making three thousand realms.
  The theoretical teaching (first half) of the Lotus Sutra expounds the ten factors of life. It also sets forth the attainment of Buddhahood by persons of the two vehicles (voice-hearers and cause-awakened ones), which signifies the mutual possession of the Ten Worlds. The essential teaching (latter half) of the sutra reveals the true cause (the eternal nine worlds), the true effect (eternal Buddhahood), and the true land (the eternal land or realm of the environment). T’ien-t’ai unified all these concepts in one system, three thousand realms in a single moment of life.
  Volume five of Great Concentration and Insight reads: “Life at each moment is endowed with the Ten Worlds. At the same time, each of the Ten Worlds is endowed with all Ten Worlds, so that an entity of life actually possesses one hundred worlds. Each of these worlds in turn possesses thirty realms, which means that in the one hundred worlds there are three thousand realms. The three thousand realms of existence are all possessed by life in a single moment. If there is no life, that is the end of the matter. But if there is the slightest bit of life, it contains all the three thousand realms. . . . This is what we mean when we speak of the ‘region of the unfathomable.’”
  “Life at each moment” means life as an indivisible whole that includes body and mind, cause and effect, and sentient and insentient things. A single moment of life is endowed, as stated above, with the three thousand realms. The relationship of these two elements is not such that one precedes the other, or that they are simultaneous in the sense that one is included in the other. Actually they are non-dual or, as T’ien-t’ai put it, “two [in phenomena] but not two [in essence].” The provisional teachings stated that all phenomena arise from the mind, or that they are subordinate to the mind. The Lotus Sutra clarifies that the true aspect is inseparable from all phenomena, and that all phenomena, just as they are, are in themselves the true aspect. When T’ien-t’ai stated, “The three thousand realms of existence are all possessed by life in a single moment. . . . But if there is the slightest bit of life, it contains all the three thousand realms,” he is referring to the non-duality of “a single moment of life” and the “three thousand realms.”
  “The three thousand realms in a single moment of life” is classified into two as the theoretical principle and the actual embodiment of this principle. These are respectively termed the theoretical three thousand realms in a single moment of life and the actual three thousand realms in a single moment of life. The theoretical principle is based on the theoretical teaching of the Lotus Sutra, which expounds the equality of Buddhahood and the nine worlds. Both, it points out, are manifestations of the true aspect. The theoretical teaching also reveals the mutual possession of the Ten Worlds based on the principle that persons of the two vehicles, who were denied Buddhahood in the provisional teachings, also possess innate Buddhahood and can attain it. Strictly speaking, however, the theoretical teaching reveals only the hundred worlds and, multiplying by the ten factors of life, the thousand factors, and does not reveal their eternal nature. Only when supported by the essential teaching (the latter half) of the Lotus Sutra, can the theoretical teaching be said to expound theoretically, as a possibility, the three thousand realms in a single moment of life.
  On the other hand, the essential teaching reveals Shakyamuni’s enlightenment in the remote past (the true effect, eternal Buddhahood), the eternal life of his disciples, the Bodhisattvas of the Earth (the true cause, the eternal nine worlds), and the eternity of the sahā world (the true land). These explain the eternal Ten Worlds and the eternal three realms of existence, and thus “the actual three thousand realms in a single moment of life.”
  Despite its comprehensive view, the essential teaching does not go on to reveal the practice that enables one to embody directly this principle of three thousand realms in a single moment of life. Though the sutra says, “If there are those who hear the Law, then not a one will fail to attain Buddhahood,” it does not identify what the Law is. That is why Nichiren (1222–1282) defined the entire Lotus Sutra—both the theoretical and the essential teachings—as representing “the theoretical three thousand realms in a single moment of life.”
  In contrast, Nichiren embodied his life embracing the three thousand realms in a single moment, or the life of Nam-myoho-renge-kyo, in the mandala known as the Gohonzon and established the practice for attaining Buddhahood. That practice is to chant Nam-myoho-renge-kyo with faith in the Gohonzon. In Nichiren’s teaching, this is the practice for “observing the mind,” i.e., observing one’s own mind and seeing Buddhahood in it. For this reason, his teaching is summarized in the phrase “embracing the Gohonzon is in itself observing one’s mind” or “embracing the Gohonzon is in itself attaining Buddhahood.”
  He states in a 1273 letter known as Reply to Kyō’ō, “I, Nichiren, have inscribed my life in sumi ink, so believe in the Gohonzon with your whole heart. The Buddha’s will is the Lotus Sutra, but the soul of Nichiren is nothing other than Nam-myoho-renge-kyo” (412), and in his 1273 treatise The Object of Devotion for Observing the Mind: “Showing profound compassion for those unable to comprehend the gem of the doctrine of three thousand realms in a single moment of life, the Buddha wrapped it within the five characters [of Myoho-renge-kyo], with which he then adorned the necks of the ignorant people of the latter age” (376).
  Nichikan (1665–1726), the twenty-sixth chief priest of Taiseki-ji temple, interpreted the above passage of volume five of Great Concentration and Insight from the viewpoint of Nichiren’s teaching. Nichikan defined “life at each moment” as the life of the eternal Buddha, or Nam-myoho-renge-kyo, which is inscribed down the center of the Gohonzon; he further interpreted “endowed with the Ten Worlds” as the Buddhas, bodhisattvas, and other figures inscribed on both sides of Nam-myoho-renge-kyo in the Gohonzon. These represent the principles of the mutual possession of the Ten Worlds, the hundred worlds and the thousand factors, and the three thousand realms. According to Nichikan, the sentence “The three thousand realms of existence are all possessed by life in a single moment” refers to the “region of the unfathomable,” which he interprets as the object of devotion that embodies the principle of three thousand realms in a single moment of life. This is not to be viewed simply as an external object but as something that exists in the life of a person with faith in the object of devotion. Without faith, the object of devotion endowed with the three thousand realms does not exist within one’s life. This, Nichikan stated, is the ultimate meaning of T’ien-t’ai’s doctrine.

Life is by nature a process of ongoing challenge and constant change. The important thing is to not be fearful. Boldness builds a strong, undefeated self.
Small things matter. What may look like a small act of courage is courage nevertheless. The important thing is to be willing to take a step forward.
Running away from things you find unpleasant causes suffering. But facing and challenging such situations will enrich your life.
No matter what our personal circumstances may be, if we ourselves become a source of light, then there will be no darkness in the world.
Courage is the force that makes our lives brilliant.
True courage and adventure is found in exploring the meaning of life and discovering the reason for your existence. Even greater joy and fulfillment is found in the persistent struggle to contribute to others’ happiness.
Those who lack courage run away from hardship, seeking only to live a life of ease and comfort. Thus one who lacks courage cannot help others.

Courage, strength and wisdom well up in those who consciously take on everything as the protagonist and person responsible for achieving their goals. Unlimited wisdom and ardent resolve arise from a sense of responsibility.
The important thing is to take that first step. Bravely overcoming one small fear gives you the courage to take on the next.
It takes courage to become happy—courage to remain true to one’s convictions, courage not to be defeated by one’s weaknesses and negativity, courage to take swift action to help those who are suffering.
It’s important to have the courage to say what needs to be said at the crucial moment.
If you summon your courage to challenge something, you’ll never be left with regret. How sad it is to spend your life wishing, “If only I’d had a little more courage.” Whatever the outcome may be, the important thing is to step forward on the path that you believe is right.
Courage is the force that creates history.
To be fearless no matter what happens—that is the root of true happiness. To move forward resolutely regardless of what lies in store—that is the spirit, the resolve, that leads to human victory.

The courage not to bow to pressure, the courage to stand alone, the courage to maintain one’s determination, the courage to look deep into one’s heart and confront one’s own cowardice and arrogance, the courage to challenge difficulties—those who possess this kind of courage are true victors.
No matter how wonderful our dreams, how noble our ideals, or how high our hopes, ultimately we need courage to make them a reality. Without action, it’s as if they never existed.
The biggest obstacles to our progress exist within our own lives in the form of cowardice and the tendency to give up. Breaking through these barriers will unleash a surging wave of change.
Unless we take one step forward, we cannot take the next, much less a thousand.

The Nazarenes of Mount Carmel
An Esoteric Spiritual Order

Essenes of Mount Carmel

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


The Nazarenes of Mount Carmel
Nazareans & Ossaeans
An examination of two distinctive monastic sects

    There were anciently two branches of Essenes – the Nazareans and the Ossaeans. Each of these two Essene branches had a deeper monastic level. The monastic level of the northern Nazarean was known as the B’nai-Amen or “Children of Amen.” The Nazarean B’nai-Amen were, and are, a coed Monastic Order.

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

        “For there are three philosophical sects among the Jews. The followers of the first of whom are the Pharisees; of the second the Sadducees, and the third sect, who pretends to a severer discipline, are called Essenes.” (Wars of the Jews by Josephus)

    Josephus further elaborates on this third Essene Philosophy by saying that it is divided into two separate Orders:

        “Moreover, there is another Order of Essenes (Nazarean?) who agree with the rest as to their way of living and customs and laws but differ from them in the point of marriage.” (Wars of the Jews by Josephus)

    The ancient Christian historian Epiphanius, in his Panarion, speaks in more detail of the Jewish sects, saying that there are seven in all:

        Sadducees, Scribes, Pharisees, Hemerobaptists, Ossaeans, Nazarean and Herodians.” (Panarion 1:19)

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

        “He (Messiah) shall be called a Nasorean.” (Matthew 2:23)

    Epiphanius goes on to say:

        “The Nazarean – they were jews by nationality – originally from Gileaditis (where the early followers of Yeshua fled after the martyrdom of James the Lord’s brother), Bashanitis and the Transjordon . . .They acknowledged Moses and believed that he had received laws – not this law, however, but some other. And so, they were jews who kept all the Jewish observances, but they would not offer sacrifice or eat meat.  They considered it unlawful to eat meat or make sacrifices with it. They claim that these Books are fictions, and that none of these customs were instituted by the fathers. This was the difference between the Nazarean and the others. . . (Panarion 1:18)

        After this (Nazarean) sect in turn comes another closely connected with them, called the Ossaeanes. These are jews like the former . . . originally came from Nabataea, Ituraea (Damascus, where the Teacher of Righteousness took those spoken of in the Damascus Covenant), Moabitis and Arielis, the lands beyond the basin of what sacred scripture called the Salt Sea. . .  Though it is different from the other six of these seven sects, it causes schism only by forbidding the books of Moses like the Nazarean. (Panarion 1:19)

    The Ossaeans seem to have produced at least one prophetic figure accepted by both the Ossaeans and the Nazarean. This was Elxai who may have given his name to the ancient Elkasite sect. Epiphanius is our source on this Ossaean prophet named Elxai, who is said to have insisted on matrimony and introduced into their oaths and worship the substances of salt, water, earth, bread, heaven, aether and wind; with 7 witnesses: sky, water, holy spirits, angels of prayer, the olive, salt and earth. “(Similar substances play a strong role in the Essene Gospel of Peace and in the Rba Ginza, the book of rituals used by the modern Nazarean / Mandeaen sect of southern Iran who claim to be direct descendants of John the Baptist and the Nazareans.)

        “The man called Elxai joined them later, in the reign of the emperor Trajan, after the Savior’s incarnation . . . He wrote a book by prophecy. . . By designating Salt, Water, Earth, Bread, Heaven Aether, and Wind as objects for them to swear by in worship. But again he designates seven other witnesses. . . Sky, Water, Holy Spirits, Angels of Prayer, the Olive, Salt and the Earth. He has no use for celibacy, detests continence and insists on matrimony. . . he confesses Christ by name . . He bans burnt offerings and sacrifices, as something foreign to God and never offered to Him on the authority of the fathers and Law . . . he rejects the Jewish custom of eating meat and the rest, and the altar. . . “

        Four sects. . . have made use of him (Elxai). Of those that came after him, Ebionites and Nazoraeans. Of those that came before his time and during it, the Osseaens and the Nazarean.” (Panarion 1:19)











Pythagoras & the Nazareans

Pythagorean Connection to Mt. Carmel

We know from ancient documents that both Essenes and Pythagoreans shared many things in common. Both were vegetarian, both wore white, and both were deeply immersed in Qabbalistic studies. Pythagoras was nicknamed “the long haired one” which further links him with the northern Nazarean Essenes who were all Nazarites (long hairs). History has preserved for us a link between Pythagoras and the Mt. Carmel Essenes:

    “In Phoenicia he (Pythagoras) conversed with the prophets who were the descendants of Moses the physiologist, and with many others, as well as the local heirophants . . . . After gaining all he could from the Phoenician Mysteries, he found that they had originated from the sacred rites of Egypt, forming as it were an Egyptian colony. . . . On the Phoenician coast under Mt. Carmel, where, in the Temple on the peak, Pythagoras for the most part had dwelt in solitude . . . Mount Carmel, which they knew to be more sacred than other mountains, and quite inaccessible to the vulgar…”(Life of Pythagoras by Iamblichus)


    The second Communion is with the Angel of Water

    The Angel of Water,

    She who makes the rain

    To fall on the and plain,

    Who fills the dry well to overflowing.

    Yea, we do worship thee,

    Water of Life-

    From the heavenly sea

    The waters run and flow forward

    From the never-failing springs.

    In my blood flow

    A thousand pure springs,

    And vapors, and clouds,

    And all the waters

    T’hat spread over all the seven Kingdoms.

    All the waters

    The Creator hath made Are holy.

    The voice of the Lord

    Is upon the waters:

    The God of Glory thundereth;

    The Lord is upon many waters.

    Angel of Water,

    Holy messenger of the Earthly Mother,

    Enter the blood that flows through me,

    Wash my body in the rain

    That falls from heaven,

    And give me the Water of Life.

    The second Communion is with the Angel of Love

    T’he Angel of Love,

    Whose healing waters flow

    In a never-ending stream

    From the Sea of Eternity.

    Beloved, let us love one another:

    For love is of the Heavenly Father,

    And every one that loveth

    Is born of the Heavenly Order

    And knoweth the Angels.

    For without love,

    A man’s heart is parched and cracked

    As the bottom of a dry well,

    And his words are empty

    As a hollow gourd.

    But loving words are as a honeycomb

    Sweet to the soul;

    Loving words in a man’s mouth

    Are as deep waters,

    And the wellspring of love

    As a flowing brook.

    Yea, it was said in the ancient of days,

    T’hou shalt love thy Heavenly Father

    With all thy heart,

    And with all thy mind,

    And with all thy deeds,

    And thou shalt love thy brothers

    As thyself

    The Heavenly Father is love;

    And he that dwelleth in love

    Dwelleth in the Heavenly Father,

    And the Heavenly Father in him.

    He that loveth not is as a wandering bird

    Cast out of the nest;

    For him the grass faileth

    And the stream has a bitter taste.

    And if a man say,

    I love the Heavenly Father

    But hate my brother,

    He is a liar:

    For he that loveth not his brother

    Whom he hath seen,

    How can he love the Heavenly Father

    Whom he hath not seen?

    By this we know the Children of Light:

    T’hose who walk with the Angel of Love,

    For they love the Heavenly Father,

    And they love their brethren,

    And they keep the Holy Law.

    Love is stronger

    Than the currents of deep waters:

    Love is stronger than death.


There are three paths leading to Truth. The first is the path of the consciousness, the second that of nature, and the third is the accumulated experience of past generations, which we receive in the shape of the great masterpieces of all ages. From time immemorial, man and humanity have followed all three paths.

The first path to Truth, the path of the consciousness, is that followed by the great mystics. They consider that the consciousness is the most immediate reality for us and is the key to the universe. it is something which is in us, which is us. And throughout the ages the mystics have made the discovery that the laws of human consciousness contain an aspect not found in the laws governing the material universe.

A certain dynamic unity exists in our consciousness, where one is at the same time many. it is possible for us to have simultaneously different thoughts, ideas, associations, images, memories and intuitions occupying our consciousness within fragments of a minute or a second, yet all this multiplicity will still constitute only a single dynamic unity. Therefore the laws of mathematics, which are valid for the material universe and are a key to its understanding, will not be valid in the field of consciousness, a realm where two and two do not necessarily make four. The mystics also found that measurements of space, time and weight, universally valid in nature and throughout the material universe, are not applicable to the consciousness, where sometimes a few seconds seem like hours, or hours like a minute.

Our consciousness does not exist in space and therefore cannot be measured in spatial terms. It has its own time, which is very often timelessness, so temporal measurements cannot be applied to Truth reached by this path. The great mystics discovered that the human consciousness, besides being the most immediate and the inmost reality for us, is at the same time our closest source of energy, harmony and knowledge. The path to Truth leading to and through the consciousness produced the great teachings of humanity, the great intuitions and the great masterpieces throughout the ages. Such then is the first path to or source of Truth, as the Essene traditions understand and interpret it.

Unfortunately, the magnificent original intuitions of the great masters often lose their vitality as they pass down the generations. They are very often modified, distorted and turned into dogmas, and all too frequently their values become petrified in institutions and organized hierarchies. The pure intuitions are choked by the sands of time, and eventually have to be dug out by seekers of Truth able to penetrate into their essence.

Another danger is that persons following this path to Truth, the path of the consciousness-may fall into exaggerations. They come to think that this is the only path to Truth and disregard all others. Very often, too, they apply the specific laws of the human consciousness to the material universe where they lack validity, and ignore the laws proper to the latter sphere. The mystic often creates for himself an artificial universe, farther and farther removed from reality, till he ends by living in an ivory tower, having lost all contact with reality and life.

The second of the three paths is the path of nature. While the first path of the consciousness starts from within and penetrates thence into the totality of things, the second path takes the opposite way. Its starting point is the external world. it is the path of the scientist, and has been followed in all ages through experience and through experiment, through the use of inductive and deductive methods.

The scientist, working with exact quantitative measurements, measures everything in space and time, and makes all possible correlations.

With his telescope he penetrates into far-distant cosmic space, into the various solar and galactic systems; through spectrum analysis he measures the constituents of the different planets in cosmic space; and by mathematical calculation he establishes in advance the movements of celestial bodies. Applying the law of cause and effect, the scientist establishes a long chain of causes and effects which help him to explain and measure the universe, as well as life.

But the scientist, like the mystic, sometimes falls into exaggerations. While science has transformed the life of mankind and has created great values, for man in all ages, it has failed to give entire satisfaction in the solution of the final problems of existence, life and the universe. The scientist has the long chain of causes and effects secure in all its particles, but he has no idea what to do with the end of the chain. He has no solid point to which he may attach the end of the chain, and so by the path to Truth through nature and the material universe he is unable to answer the great and eternal questions concerning the beginning and end of all things.

The greatest scientists recognize that in the metaphysical field beyond the scientific chain there is something else – continuing from the end of that chain. However, there are also the dogmatic scientists who deny any other approach to Truth than their own, who refuse to attribute reality to the facts and phenomena which they cannot fit neatly into their own categories and classifications.

The path to Truth through nature is not that of the dogmatic scientist, just as the first path is not that of the one-sided mystic. Nature is a great open book in which everything can be found, if we learn to draw from it the inspiration which it has given to the great thinkers of all ages. if we learn her language, nature will reveal to us all the laws of life and the universe.

It is for this reason that all the great masters of humanity from time to time withdrew into nature: Zarathustra and Moses into the mountains, Buddha to the forest, Jesus and the Essenes to the desert-and thus followed this second path as well as that of the consciousness. The two paths do not contradict one another, but harmoniously complete one another in full knowledge of the laws of both. It was thus that the great teachers reached wonderful and deeply profound truths which have given inspiration to millions through thousands of years.

The third path to Truth, is the wisdom, knowledge and experience acquired by the great thinkers of all ages and transmitted to us in the form of great teachings, the great sacred books or scriptures, and the great masterpieces of universal literature which together form what today we would call universal culture.

In brief, therefore, our approach to Truth is a threefold one: through consciousness, nature and culture.

In the following chapters we shall follow this threefold path leading to Truth and shall examine and translate some of the great sacred writings of the Essenes.

There are different ways of studying these great writings. One way-the way of all theologians and of the organized Churches-is to consider each text literally. This is the dogmatic way resulting from a long process of petrification, by which truths are inevitably transformed into dogmas.

When the theologian follows this most easy but one-sided path, he runs into endless contradictions and complications, and he reaches a conclusion as far removed from the truth as that of the scientific interpreter of these texts who rejects them as entirely valueless and without validity. The approaches of the dogmatic theologian and the exclusivist scientist represent two extremes.

A third error is to believe, as do certain symbolists, that these books have no more than a symbolic content and are nothing more than parables. With their own particular way of exaggeration these symbolists make thousands of different and quite contradictory interpretations of these great texts.

The spirit of the Essene traditions is opposed to all three of these ways of interpreting these ageless writings and follows an entirely different approach.

The Essene method of interpretation of these books is, on the one hand, to place them in harmonious correlation with the laws of the human consciousness and of nature, and, on the other, to consider the facts and circumstances of the age and environment in which they were written. This approach also takes into account the degree of evolution and understanding of the people to whom the particular master was addressing his message.

Since all the great masters had to adapt their teaching to the level of their audience, they found it necessary to formulate both an exoteric and esoteric teaching. The exoteric message was one comprehensible to the people at large and was expressed in terms of various rules, forms and rituals corresponding to the basic needs of the people and the age concerned. Parallel with this, the esoteric teachings have survived through the ages partly as written and partly as unwritten living traditions, free from forms, rituals, rules and dogmas, and in all periods have been kept alive and practiced by a small minority.

It is in this spirit of the interpretation of the Truth that the Essene Gospel of Peace will be translated in the following pages. Rejecting the dogmatic methods of literal and purely scientific interpretation as well as the exaggeration of the symbolists, we shall try to translate the Essene Gospel of Peace in the light of our consciousness and of nature, and in harmony with the great traditions of the Essenes, to whose brotherhood the authors of the Dead Sea Scrolls themselves belonged.



God Speaks to Man

I speak to you.
Be still
I am

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

I speak to you.
Be still
I am


Angel of Sun = Sunrise =Fire of Life
Family (Feeling Body

Angel of Love =Superior Feeling= Emotions, Cosmic Ocean of Love


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.

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