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NS.1.27.10.11.K.11. BLUE SPECTRAL MONKEY – 11 THE MAGICIAN

14 April 2015

NS1.27.10.11-Kin: 11-Tone: 11 Spectral-Release * Liberation * Dissolve-
Tribe: 11 Monkey-Play * Illusion * Magic-Affirmation for: Blue Spectral Monkey-I Dissolve in order to Play-I Release Illusion-I seal the process of magic-With the Spectral tone of Liberation -I am guided by the power of MY OWN POWER DOUBLED!

BETA-ALPHA – BACK LEFT HEMISPHERE – SECOND TIME DIMENSION – COSMIC ASCENSION

Chapter Eleven: The Emergence of the Treasure Tower
Twenty important points

Point One, concerning “the treasure tower”

Words and Phrases, volume eight, says, “The former Buddha, Many Treasures, is already there in the tower. The present Buddha, Shakyamuni, seats himself beside him. Future Buddhas will also do likewise.”

The Record of the Orally Transmitted Teachings says: The word “treasure” stands for the five components of life, form, perception, conception, volition, and consciousness. The word “tower” stands for the harmony and combination of the five components. The five components functioning in harmony is designated a treasure tower. The harmony of the five components emerges or is seen in the five characters of Myoho-renge-kyo. This is the meaning of the word ken, to emerge or to be seen.
Now Nichiren and his followers, who chant Nam-myoho-renge-kyo, exemplify the emergence of the treasure tower.

Point Two, on the seven treasures in the passage “At that time in the Buddha’s presence there was a tower adorned with the seven treasures.”

The Record of the Orally Transmitted Teachings says: The seven treasures are hearing, as in hearing the Law; belief; keeping of the precepts; meditation; diligence; abandoning of attachment to earthly desires; and a sense of shame (or reflecting on oneself). Or again, we may say that they are the seven openings in the head, the eyes, the ears, the nostrils, and the mouth.
Now Nichiren and his followers, who chant Nam-myoho-renge-kyo, are practitioners who are “adorned with the seven treasures.”

p.90Point Three, on the passage “All four sides emitted a fragrance of tamālapatra and sandalwood that pervaded the whole world.”

Words and Phrases, volume eight, says, “The words ‘All four sides emitted a fragrance’ mean that the wind of the way represented by the four noble truths wafts a fragrance of the four virtues or pāramitās, namely, happiness, true self, purity, and eternity.”

The Record of the Orally Transmitted Teachings says: The words “four sides” stand for birth, aging, sickness, and death. We use the aspects of birth, aging, sickness, and death to adorn the towers that are our bodies. And when, while in these four states of birth, aging, sickness, and death, we chant Nam-myoho-renge-kyo, we cause them to waft forth the fragrance of the four virtues.
Nam stands for the pāramitā of happiness, myōhō for the pāramitā of true self, renge for the pāramitā of purity, and kyō for the pāramitā of eternity.

Point Four, on the passage “At that time a loud voice issued from the treasure tower, speaking words of praise:”

The Record of the Orally Transmitted Teachings says: These are the words that we living beings utter each morning and evening. As to the fact that this is called a “loud” or a big voice, the provisional teachings are a small voice, while, in comparison, the Lotus Sutra is a big voice. In turn, the twenty-eight chapters of the Lotus Sutra are a small voice, while the daimoku is a big voice.
Generally speaking, the big or loud of the “loud voice” stands for the Dharma-realm. When one views the words of all the living beings in the Dharma-realm as the voice of the Wonderful Law, this is what is called a big voice. Now the chanting of Nam-myoho-renge-kyo by Nichiren and his followers is such a big voice.
Again, we may say that the word “loud” represents the truth of non-substantiality, the “voice” represents the truth of temporary p.91existence, and that from which the voice “issues” represents the truth of the Middle Way.

Point Five, on the passage “At that time the four kinds of believers saw the great treasure tower suspended in the air.”

The Record of the Orally Transmitted Teachings says: The words “saw the great treasure tower” refer to our individual bodies. “Suspended in the air” refers to the fact that we living beings in the end will pass away and return [to our origin].
Now when Nichiren and his followers chant Nam-myoho-renge-kyo and maintain their faith in it, they are “suspended in the air.” They are “suspended in” or participating in the Ceremony in the Air.

Point Six, on the passage “Long ago, an immeasurable thousand, ten thousand, million asamkhyas of worlds to the east, in a land called Treasure Purity, there was a Buddha named Many Treasures.”

The Record of the Orally Transmitted Teachings says: The Treasure Purity World is the wombs of our mothers. “There was a Buddha” refers to the Buddha of the true aspect of all phenomena. Here he is called Many Treasures Buddha.
The womb is the realm of earthly desires. The Buddha of the true aspect of reality resides in the midst of the mud and mire of earthly desires. This refers to us living beings.
Now when Nichiren and his followers chant Nam-myoho-renge-kyo, they may be termed the Buddha of the Lotus that is the entity of the Law.

Point Seven, on the passage “If, after I have become a Buddha and entered extinction, in the lands in the ten directions there is any place where the Lotus Sutra is preached, then my funerary tower, in order that I may listen to the sutra, will come forth and appear in that spot to testify to the sutra and praise its excellence.”

p.92The Record of the Orally Transmitted Teachings says: The words “ten directions” refer to the Ten Worlds. The Lotus Sutra explains the twelve-linked chain of causation that determines the unceasing changes that we living beings undergo. Therefore the words “Lotus Sutra” refer to the sound of our words.
The words “its excellence” tell us that excellence and non-excellence, good and bad, are not two different things, and that correct and incorrect are a single entity.
Now the place where Nichiren and his followers chant Nam-myoho-renge-kyo may be said to be where the Buddha Many Treasures comes forth and makes his appearance.

Point Eight, regarding the way in which the Buddha emitted a ray of light from the tuft of white hair between his eyebrows to illuminate the eastern region, and how it also illuminated “the southern, western, and northern regions as well, and in the four intermediate quarters and up and down.”

The Record of the Orally Transmitted Teachings says: The four quarters, north, south, east, and west; the four intermediate quarters, northeast, northwest, southeast, and southwest; and up and down constitute the ten directions, which are equivalent to the Ten Worlds. The living beings of the Ten Worlds all share the light of the three poisons, greed, anger, and foolishness. This is here referred to as the light from the tuft of white hair between the Buddha’s eyebrows. It is the wisdom embodied in the single mind of the Middle Way.
Now when Nichiren and his followers chant Nam-myoho-renge-kyo, they are shining this light upon all the Ten Worlds simultaneously. This is because it is the bright light of the true aspect of all phenomena.

Point Nine, on the words “Each Buddha presented his attendant with a handful of jeweled flowers” in the passage “At this time the Buddhas, each seated on a lion seat under one p.93of the jeweled trees, all dispatched their attendants to go and greet Shakyamuni Buddha. Each Buddha presented his attendant with a handful of jeweled flowers.”

The Record of the Orally Transmitted Teachings says: The words “jeweled flowers” represent a greeting of palms pressed together, and symbolize the principle of three thousand realms in a single moment of life. The word “each” indicates that all the Ten Worlds are included. You should understand that the element “-ful” in the word “handful” means the full or perfect principle of three thousand realms in a single moment of life.
Now when Nichiren and his followers chant Nam-myoho-renge-kyo, they are presenting jeweled flowers to the Buddha.
The jeweled flowers are wish-granting jewels, and wish-granting jewels stand for the principle of three thousand realms in a single moment of life. This is what is meant by the passage “The heavenly beings, dragons, spirits, and the others, / . . . as well as the wheel-turning sage kings / come from ten thousands of millions of lands, / all press their palms and with reverent minds / wish to hear the teaching of perfect endowment” (chapter two, Expedient Means).

Point Ten, on the words “like the sound of a lock and crossbar being removed from a great city gate” in the passage “Shakyamuni Buddha with the fingers of his right hand then opened the door of the tower of seven treasures. A loud sound issued from it, like the sound of a lock and crossbar being removed from a great city gate.”

The Supplement to T’ien-t’ai’s Three Major Works, volume four, says: “This opening of the treasure tower and appearance of the Buddha Many Treasures is symbolizing something. If we ask what it is, we may say that the opening of the tower is the opening up or setting aside of the provisional teachings, and the appearance of the Buddha is the appearance or revelation of the true teaching. Again, it symbolizes the fact that the earlier, theoretical teaching has been affirmed, and that now the teaching that comes after, p.94the essential teaching, is about to be presented. In the phrase ‘like the sound of a lock and crossbar being removed,’ the word ‘removed’ means to clear away. The passage symbolizes the fact that the obstacles to enlightenment have been cleared away and the workings of enlightenment have been set in motion. The bodhisattva of the Dharma body is dispelling perplexities and revealing the principle, widening his understanding of the way and reducing his still remaining illusions.”

The Record of the Orally Transmitted Teachings says: The lock and crossbar represent slanders of the Law or ignorance. The opening of the great city gate represents the fact that we can attain Buddhahood. The great city gate is the two elements of body and mind that we possess. The great city is the element of the body and the gate is the mouth.
Now when Nichiren and his followers chant Nam-myoho-renge-kyo, they are clearing away the obstacles of illusions posed by ignorance to reveal the Shakyamuni Buddha and Many Treasures Buddha who reside in our own minds.
The lock and crossbar represent ignorance. The opening stands for the Dharma nature. The crossbar is the single word myō, or “wonderful.” T’ien-t’ai says [in his Profound Meaning,] “The secret inner storehouse is opened. This may be termed myō, or ‘wonderful.’” You should understand, therefore, that this one word myō is the crossbar. This passage of the sutra is showing us how the lock and crossbar of slander of the Law and lack of faith are removed to open up or reveal the Buddha in our own minds. As was said in an earlier passage, “The Buddhas . . . wish to open the door of Buddha wisdom to all living beings” (chapter two, Expedient Means). You should think about this.

Point Eleven, on the passage “Immediately Shakyamuni Buddha used his transcendental powers to lift all the members of the great assembly up into the air.”

The Record of the Orally Transmitted Teachings says: “The great assembly” is the throng of listeners. “All the members of the great p.95assembly up into the air” represents the state of our existence after death. Now when Nichiren and his followers chant Nam-myoho-renge-kyo, they are realizing that the sufferings of birth and death are none other than nirvana, a state that is described in the phrase “all up into the air.” We are thus subsumed under the heading of those for whom the sufferings of birth and death are none other than nirvana.
The earth represents the element of the body, while the air represents the element of the mind. But we should understand that body and mind are not two different entities. Hence the air represents the Land of Eternally Tranquil Light.
Again, we may say that [in terms of Myoho-renge-kyo] the air represents renge, earth represents kyō, and heaven represents myōhō. The air is what exists in the middle [between heaven and earth]. Among all the living beings there will be bodhisattvas who sit in the lotus seat. This is what is expressed in the words Myoho-renge-kyo. Hence [the “Devadatta” chapter of] the Lotus Sutra says, “[In future ages if there are good men or good women who, on hearing the ‘Devadatta’ chapter of the Lotus Sutra of the Wonderful Law, believe and revere it with pure hearts and harbor no doubts or perplexities, they will never fall into hell or the realm of hungry spirits or of animals, but will be born in the presence of the Buddhas of the ten directions, and in the place where they are born they will constantly hear this sutra. If they are born among human or heavenly beings, they will enjoy exceedingly wonderful delights, and] if they are born in the presence of a Buddha, they will be born by transformation from lotus flowers.”

Point Twelve, on the words “as though a great wind / were tossing the branches of small trees” in the passage “I have employed transcendental powers, / moving immeasurable multitudes, / causing lands to be clean and pure, / leading each of these Buddhas / to the foot of a jeweled tree, / adorned as lotus blossoms / adorn a clear cool pond. / Beneath these jeweled trees / are lion seats, / and the Buddhas seat themselves on them, / adorning them with their p.96brilliance / like a huge torch burning / in the darkness of the night. / A wonderful incense exudes from their bodies, / pervading the lands in the ten directions. / Living beings are wrapped in the aroma, / unable to restrain their joy, / as though a great wind / were tossing the branches of small trees.”

The Record of the Orally Transmitted Teachings says: In this verse section, the three similes, “adorned as lotus blossoms / adorn a clear cool pond,” “as though a great wind / were tossing the branches of small trees,” and “like a huge torch burning / in the darkness of the night,” represent the three bodies of a Buddha.1
Among these three similes, that which speaks of “a great wind” stands for the five characters of the daimoku. The words “tossing the branches of small trees” refer to the refutation [of the lesser teachings].
Now when Nichiren and his followers chant Nam-myoho-renge-kyo, they are like the blowing of a great wind.

Point Thirteen, on the passage “For the sake of the Buddha way / in immeasurable numbers of lands / from the beginning until now / I have widely preached many sutras, / and among them / this sutra is foremost. / If one can uphold this [sutra], / [then] he will be upholding the Buddha’s body.”

The Record of the Orally Transmitted Teachings says: To uphold the Lotus Sutra is to uphold belief in the fact that our bodies are the Buddha’s body. The one word soku, or “then” [which also means “identical”], indicates that living beings and the Buddha are not two different things. The first “uphold” in the phrase “If one can uphold this [sutra]” stands for ordinary mortals. The entity to be upheld is the five characters of Myoho-renge-kyo. We speak of this as “upholding the Buddha’s body” because each and every word [of the Lotus Sutra] is the golden-colored body of the Buddha.
p.97To uphold the body of the Buddha means to uphold the belief that outside of our own bodies there is no Buddha. That is, the ordinary mortal at ri-soku, or the stage of being a Buddha in theory, is not different from the Buddha at kukyō-soku, or the stage of ultimate enlightenment. The word soku (identical) indicates the fact that the first soku, that of ri-soku, and the last soku, that of kukyō-soku, are no different from one another.

Point Fourteen, on the words “This sutra is hard to uphold” in the passage “This sutra is hard to uphold; / if one can uphold it even for a short while / I will surely rejoice / and so will the other Buddhas. / A person who can do this / wins the admiration of the Buddhas. / This is what is meant by valor, / this is what is meant by diligence. / This is what is called observing the precepts / and practicing dhūta. / This way one will quickly attain / the unsurpassed Buddha way. / And if in future existences / one can read and uphold this sutra, / he will be a true son of the Buddha, / dwelling in a land spotless and good.”

The Record of the Orally Transmitted Teachings says: One who upholds this Lotus Sutra should uphold it with the understanding that one will encounter difficulties. And the attainment of Buddhahood referred to in the words “This way one will quickly attain / the unsurpassed Buddha way”—this is now what Nichiren and his followers attain when they chant Nam-myoho-renge-kyo.

Point Fifteen, on the words “I will surely rejoice / and so will the other Buddhas.”

The Record of the Orally Transmitted Teachings says: The word “I” refers to the mind king, the core of the mind. The words “the other Buddhas” refer to the various functions of the mind. When one upholds the Lotus Sutra, both the mind and its various functions rejoice simultaneously.
Again we may say that the word “I” refers to ordinary mortals, and the words “the other Buddhas” refer to the Buddhas of the p.98three existences. Now Nichiren and his followers rejoice as they chant Nam-myoho-renge-kyo, and this is what the passage is referring to.

Point Sixteen, on the words “And if in future existences / one can read and uphold this sutra”

The Record of the Orally Transmitted Teachings says: This refers to the practices of reading/reciting and accepting/upholding, which make up two of the five practices. Now Nichiren and his followers, in chanting Nam-myoho-renge-kyo, are carrying out the practice of reading. And in upholding “this sutra” they are carrying out the practice of upholding. The words “this sutra” refer to the five characters of the daimoku.

Point Seventeen, on the words “he will be a true son of the Buddha”

The Record of the Orally Transmitted Teachings says: The votaries of the Lotus Sutra are the true sons of Shakyamuni, the Dharma King. And for that reason they are able to succeed him and become kings themselves. You should carefully consider these words, “he will be a true son of the Buddha,” in conjunction with the passage that says, “But now this threefold world / is all my domain, / and the living beings in it / are all my children” (chapter three, Simile and Parable).
Now Nichiren and his followers, those who chant Nam-myoho-renge-kyo, are children of Shakyamuni, the Dharma King.

Point Eighteen, on the words “If after the Buddha has passed into extinction / one can understand the meaning of this sutra, / he will be the eyes of the world / for heavenly and human beings.”

The Record of the Orally Transmitted Teachings says: “The world” refers to the country of Japan. “The eyes” refers to the Buddha wisdom. The Lotus Sutra acts as the eyes of the world for p.99heavenly and human beings. “Eyes” here refers to Nam-myoho-renge-kyo. It is the eyes of the world for heavenly and human beings.
Again we may say that the eyes referred to here are the eyes of the various Buddhas. It is the Zen, Nembutsu, and True Word followers and their like who gouge out these eyes of the Buddhas, causing the eyes to be closed. But Nichiren and his followers, who now chant Nam-myoho-renge-kyo—are we not the eyes of the world for heavenly and human beings?

Point Nineteen, on the words “If in that fearful age / one can preach this sutra for even a moment, / he will deserve to receive alms / from all heavenly and human beings.”

The Record of the Orally Transmitted Teachings says: You should think about this one word “can.” The word “preach” means to preach Nam-myoho-renge-kyo. Now Nichiren and his followers are the votaries who “can preach this sutra for even a moment.”

Point Twenty, on the words “This sutra is hard to uphold.”

The Record of the Orally Transmitted Teachings says: All three types of learning are encompassed in this passage of the sutra. [In his Questions and Answers on Regulations for Students of the Tendai Lotus School, Dengyō states], “The spacelike immovable precepts, the spacelike immovable meditation, and the spacelike immovable wisdom—these three all together are transmitted under the name the Wonderful Law.”
Precepts pertain to the element of the body. Meditation pertains to the element of the mind. Wisdom pertains to the actions of the two elements of the body and the mind. The words “all together” in the statement above refer to the principle of three thousand realms in a single moment of life, which is Nam-myoho-renge-kyo. “Transmitted” indicates that it is transmitted to the ten thousand years of the Latter Day of the Law.
Now Nichiren and his followers chant Nam-myoho-renge-kyo, putting into practice the doctrine that the provisional teachings p.100do not lead to the attainment of the way but that the Lotus Sutra represents the real truth, and this corresponds to the precepts. The precepts are intended to prevent errors and put an end to evil.
The votary who upholds [the principle of Nam-myoho-renge-kyo] is certainly “a person [who] assuredly and without doubt / will attain the Buddha way” (chapter twenty-one, Supernatural Powers), and this certainly corresponds to meditation.
The wisdom of the Buddhas of the three existences of past, present, and future is embraced and upheld in each single recitation of the daimoku, and this corresponds to wisdom.
These three types of learning correspond to skin, flesh, and bones, to the three bodies of a Buddha, to the three truths, to the three rules of preaching, and to the three kinds of wisdom.
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Notes

THE Buddha possesses thirty-two features. All of them represent the physical aspect. Thirty-one of them, from the lowest, the markings of the thousand-spoked wheel on the sole of each foot, up to the unseen crown of his head,1 belong to the category of visible and non-coextensive physical attributes.2 They can therefore be depicted in tangible form, such as pictures or statues. The remaining feature, the pure and far-reaching voice, belongs to the category of invisible and coextensive physical attributes.3 It therefore cannot be captured either in a painting or in a wooden image.
Since the Buddha’s passing, two kinds of images, wooden and painted, have been made of him. They possess thirty-one features but lack the pure and far-reaching voice. Therefore, they are not equal to the Buddha. They are also devoid of the spiritual aspect. The Buddha in the flesh is as different from a wooden or painted image as the heavens are from the earth, or clouds from mud. Why, then, does The Epilogue to the Mahāparinirvāna Sutra state that both the living Buddha and a wooden or painted image made of him after his passing bestow equal benefit? Indeed, the Jeweled Necklace Sutra absolutely declares that a wooden or painted image is inferior to the living Buddha.
When one places a sutra in front of a wooden or painted image of the Buddha, the image becomes endowed with all thirty-two features. Yet even though it has the thirty-two features, without the spiritual aspect it is in no way equal to a Buddha, for even some human and heavenly beings possess the thirty-two features. When the Five Precepts Sutra is placed before a wooden or painted image having thirty-one features, the image becomes equal to a wheel-turning king. When the discourse on the ten good precepts is placed before it, the image becomes equal to the lord Shakra. When the discourse on emancipation from the world of desire is placed before it, the image becomes equal to the king Brahmā. But in none of these cases does it in any way become equal to a Buddha.
When an Āgama sutra is placed in front of a wooden or painted image, the image becomes equal to a voice-hearer. When one of the common teachings on wisdom,4 which were preached at the various assemblies held during the Correct and Equal and the Wisdom periods, is placed before it, the image becomes equal to a cause-awakened one. When one of the specific or perfect teachings preached during the Flower Garland, Correct and Equal, or Wisdom period is placed before it, the image becomes equal to a p.86bodhisattva. Yet in none of these cases, either, does it in any way become equal to a Buddha. Buddha Eye’s5 mudra and Mahāvairochana’s mantra described in the Mahāvairochana, Diamond Crown, and Susiddhikara sutras are useless, for although their names represent the Buddha eye and the great sun, in reality they do not possess these qualities. Similarly, even the Buddha who appears in the Flower Garland Sutra is not the Buddha of the perfect teaching, though his name [Vairochana] suggests that he is.6
When the Lotus Sutra is placed before an image possessing thirty-one features, the image never fails to become the Buddha of the pure and perfect teaching. It is for this reason that the Universal Worthy Sutra, referring to the Buddha of the Lotus Sutra, explains, “A Buddha’s three types of bodies are born from this correct and equal sutra.” The correct and equal sutra in this phrase does not mean the sutras of the Correct and Equal period; it indicates the Lotus Sutra. The Universal Worthy Sutra also states, “This great vehicle sutra is the eye of the Buddhas. It is through this sutra that the Buddhas are able to acquire the five types of vision.”7
The written words of the Lotus Sutra express in visible and non-coextensive form the Buddha’s pure and far-reaching voice, which is itself invisible and coextensive, and so possess the two physical aspects of color and form. The Buddha’s pure and far-reaching voice, which once vanished, has reappeared in the visible form of written words to benefit the people.
A person gives utterance to speech on two occasions: On one occasion, it is to tell other people what one does not oneself believe in an effort to deceive them. That person’s voice in this case “accords with others’ minds.” On the other, it is to voice what one truly has in mind. Thus one’s thoughts are expressed in one’s voice. The mind represents the spiritual aspect, and the voice, the physical aspect. The spiritual aspect manifests itself in the physical. A person can know another’s mind by listening to the voice. This is because the physical aspect reveals the spiritual aspect. The physical and spiritual, which are one in essence, manifest themselves as two distinct aspects; thus the Buddha’s mind found expression as the written words of the Lotus Sutra. These written words are the Buddha’s mind in a different form. Therefore, those who read the Lotus Sutra must not regard it as consisting of mere written words, for those words are in themselves the Buddha’s mind.
For this reason, T’ien-t’ai in his commentary states: “When the Buddha begins preaching after repeated entreaties from his listeners, he expounds the heart of his teaching. The heart of his teaching is the Buddha’s mind, and the Buddha’s mind is itself the Buddha’s wisdom. The Buddha’s wisdom is extremely profound. Therefore, the Buddha refuses three times to proceed with his preaching, and his listeners entreat him four times to continue to preach. The preaching of the Lotus Sutra was accompanied by such difficulties. Compared to the Lotus Sutra, the preaching of the other sutras was an easy matter.”8 In this commentary, T’ien-t’ai uses the term “Buddha’s mind” to indicate that the sutra, itself a physical entity, actually embodies the Buddha’s spiritual aspect.
Because the Lotus Sutra manifests the Buddha’s spiritual aspect, when one embodies that spiritual aspect in a wooden or painted image possessing thirty-one features, the image in its entirety becomes the living Buddha. This is what is meant by the enlightenment of plants.
It is for this reason that T’ien-t’ai states, “All things having color or fragrance are manifestations of the Middle p.87Way.”9 Commenting on this, Miao-lo adds: “However, although people may admit that all things having color or fragrance are manifestations of the Middle Way, they are nevertheless shocked and harbor doubts when they hear for the first time the doctrine that insentient beings possess the Buddha nature.”10 Ch’eng-kuan of the Flower Garland school stole T’ien-t’ai’s doctrine of three thousand realms in a single moment of life, using it to interpret the Flower Garland Sutra. Then he wrote: “Both the Lotus and Flower Garland sutras reveal the doctrine of three thousand realms in a single moment of life. The Flower Garland Sutra, however, is the teaching of enlightenment for people of the sudden teaching, because it was preached earlier, while the Lotus Sutra is the teaching of enlightenment for people of the gradual teaching, because it was preached later. The Flower Garland Sutra is the root, because it preceded all the other sutras. The Lotus Sutra consists of nothing but branches and leaves.”11 He puffed himself up like a mountain, thinking that he alone had mastered the true teaching. In reality, however, he did not know about the enlightenment of plants, the heart of the doctrine of three thousand realms in a single moment of life. Miao-lo ridiculed the ignorance Ch’eng-kuan showed in the above-quoted statement.
Our contemporary scholars of the Tendai school think that they alone have mastered the doctrine of three thousand realms in a single moment of life. Yet they equate the Lotus Sutra with the Flower Garland Sutra or with the Mahāvairochana Sutra. Their arguments do not go beyond even Ch’eng-kuan’s views but remain on the same level as those of Shan-wu-wei and Pu-k’ung. In the final analysis, when the eye-opening ceremony12 for a newly made wooden or painted image is conducted by True Word priests, the image becomes not a true Buddha but a Buddha of the provisional teachings. It does not even become a Buddha of the provisional teachings. Even though it may resemble the Buddha in appearance, in reality it remains the same insentient plant from which it originated. Moreover, it does not even remain an insentient plant; it becomes a devil or a demon. This is because the erroneous doctrine of the True Word priests, expressed in mudras and mantras, becomes the mind of the wooden or painted image. This is like those instances in which the mind causes a person to alter and turn into a rock, as happened with Ulūka or Kapila.
Unless one who has grasped the essence of the Lotus Sutra conducts the eye-opening ceremony for a wooden or painted image, it will be as if a masterless house were to be occupied by a thief, or as if, upon death, a demon were to take possession of one’s body. When, in present-day Japan, eye-opening ceremonies for the Buddha images are conducted according to the True Word rite, demons occupy them and deprive people of their lives, for a demon is also known as a robber of life. Moreover, devils enter those images and deprive people of benefits; another name for a devil is a robber of benefit. Because the people worship demons, they will bring the country to ruin in their present lifetime, and because they revere devils, they will fall into the hell of incessant suffering in the next.
When the spirit departs from the body after death, a demon may enter in its place and destroy one’s descendants. This is what is meant by a hungry demon that devours even itself. However, if a wise person extols the Lotus Sutra and inspirits the dead person’s remains, then, although the deceased’s body remains human, that person’s mind will become the Dharma body. This accords with the doctrine that one can in one’s present form attain the p.88stage where one perceives the non-birth and non-extinction of the phenomenal world. A wise person who has mastered the perfect teaching of the sutras of the Flower Garland, Correct and Equal, or Wisdom period can bring a dead person’s remains into the stage of realizing the non-birth and non-extinction of all phenomena. This is what the Nirvana Sutra means when it states, “Although his body remains human, his mind will become equal to that of the Buddha.” Chunda set an example of attaining in his present body the realization of the non-birth and non-extinction of all phenomena.
If a wise person enlightened to the Lotus Sutra conducts a service for a deceased person, the deceased’s body, just as it is, will become the Dharma body. This is what the phrase “in one’s present form” means. Then the wise person will retrieve the departed spirit, bring it back into the remains of the deceased, and transform it into the Buddha’s mind. This is what the phrase “attaining Buddhahood” indicates. The words “in one’s present form” represent the physical aspect, and “attaining Buddhahood,” the spiritual. The deceased person’s physical and spiritual aspects will be transformed into the mystic reality and mystic wisdom of beginningless time. This is attaining Buddhahood in one’s present form.
Thus the Lotus Sutra states, “This reality [of all phenomena] consists of the appearance (the body of the dead person), nature (the mind), entity (the true entity of body and mind) . . .”13 It also reads, “He profoundly understands the signs of guilt and good fortune / and illuminates the ten directions everywhere. / His subtle, wonderful pure Dharma body / is endowed with the thirty-two features.”14 In this last quotation, the first two lines indicate the realization of the non-birth and non-extinction of all phenomena, and the latter two, the attainment of Buddhahood in one’s present form. The model of the latter is the dragon king’s daughter, while that of the former is Chunda.

At that time in the Buddha’s presence there was a tower adorned with the seven treasures, five hundred yojanas in height and two hundred and fifty yojanas in width and depth, that rose up out of the earth and stood suspended in the air. Various kinds of precious objects adorned it. It had five thousand railings, a thousand, ten thousand rooms, and numberless streamers and banners decorated it. Festoons of jewels hung down and ten thousand million jeweled bells were suspended from it. All four sides emitted a fragrance of tamala leaves and sandalwood that pervaded the whole world. Its banners and canopies were made of the seven treasures, namely, gold, silver, lapis lazuli, seashell, agate, pearl, and carnelian, and it was so high it reached to the heavenly palaces of the four heavenly kings. The beings of the heaven of the thirty-three gods rained down heavenly mandarava flowers as an offering to the treasure tower, and the other heavenly beings, the dragons, yakshas, gandharvas, asuras, garudas, kimnaras, and mahoragas, the human and nonhuman beings, an assembly of thousands, ten thousands, millions, offered all kinds of flowers, incense, necklaces, streamers, canopies, and music as alms to the treasure tower, paying it reverence, honor, and praise.
At that time a loud voice issued from the treasure tower, speaking words of praise: “Excellent, excellent! Shakyamuni, world-honored one, that you can take the great wisdom of p.210equality, a teaching to instruct the bodhisattvas, guarded and kept in mind by the buddhas, the Lotus Sutra of the Wonderful Law, and preach it for the sake of the great assembly! It is as you say, as you say. Shakyamuni, world-honored one, all that you have expounded is the truth!”
At that time the four kinds of believers saw the great treasure tower suspended in the air, and they heard the voice that issued from the tower. All experienced the joy of the Law, marveling at this thing they had never known before. They rose from their seats, pressed their palms together in reverence, and then retired to one side.
At that time there was a bodhisattva mahasattva named Great Joy of Preaching, who understood the doubts that were in the minds of the heavenly and human beings, asuras, and other beings of all the world. He said to the Buddha: “World-Honored One, for what reason has this treasure tower risen up out of the earth? And why does this voice issue from its midst?”
At that time the Buddha said to Bodhisattva Great Joy of Preaching: “In the treasure tower is the complete body of a thus come one. Long ago, an immeasurable thousand, ten thousand, million asamkhyas of worlds to the east, in a land called Treasure Purity, there was a buddha named Many Treasures. When this buddha was originally carrying out the bodhisattva way, he made a great vow, saying, ‘If, after I have become a buddha and entered extinction, in the lands in the ten directions there is any place where the Lotus Sutra is preached, then my funerary tower, in order that I may listen to the sutra, will come forth and appear in that spot to testify to the sutra and praise its excellence.’
“When that buddha had finished carrying out the buddha way and was on the point of passing into extinction, in the midst of a great assembly of heavenly and human beings he said to the monks, ‘After I have passed into extinction, if there are those who wish to offer alms to my complete body, then they should erect a great tower.’ That buddha, through his transcendental powers and the power of his vow, insures that, throughout the worlds in the ten directions, no matter in what place, if there are p.211those who preach the Lotus Sutra, this treasure tower will in all cases come forth and appear in their presence, and his complete body will be in the tower, speaking words of praise and saying, ‘Excellent, excellent!’
“Great Joy of Preaching, now this tower of the thus come one Many Treasures, because it heard the preaching of the Lotus Sutra, has come forth out of the ground and speaks words of praise, saying, ‘Excellent, excellent!’”
At this time Bodhisattva Great Joy of Preaching, knowing the supernatural powers of the thus come one, spoke to the Buddha, saying, “World-Honored One, we wish to see the body of this buddha.”
The Buddha said to the bodhisattva mahasattva Great Joy of Preaching, “This Many Treasures Buddha has taken a profound vow, saying, ‘When my treasure tower, in order to listen to the Lotus Sutra, comes forth into the presence of one of the buddhas, if there should be those who wish me to show my body to the four kinds of believers, then let the various buddhas who are emanations of that buddha and who are preaching the Law in the worlds in the ten directions all return and gather around that buddha in a single spot. Only when that has been done will my body become visible.’ Great Joy of Preaching, I will now gather together the various buddhas that are emanations of my body and that are preaching the Law in the worlds in the ten directions.”
Great Joy of Preaching said to the Buddha, “World-Honored One, I and the others also wish to see these buddhas that are emanations of the world-honored one, and to make obeisance to them and offer alms.”
At that time the Buddha emitted a ray of light from the tuft of white hair [between his eyebrows], immediately making visible the buddhas in the eastern region in lands as numerous as five hundred ten thousand million nayutas of Ganges sands. The earth in all these lands was made of crystal, and the lands were adorned with jeweled trees and jeweled robes. Countless thousands, ten thousands, millions of bodhisattvas filled them, and everywhere were hung jeweled curtains, with jeweled nets p.212covering them over. The buddhas in these lands preached the various doctrines of the Law with great and wonderful voices, and one could see immeasurable thousands, ten thousands, millions of bodhisattvas filling all these lands and preaching the Law for the assemblies. In the southern, western, and northern regions as well, and in the four intermediate quarters and up and down, wherever the beam from the tuft of white hair, a characteristic feature of the Buddha, shone, the same was true.
At that time the buddhas of the ten directions each spoke to his multitude of bodhisattvas, saying, “Good men, now I must go to the saha world, to the place where Shakyamuni Buddha is, and also offer alms to the treasure tower of Many Treasures Thus Come One.”
The saha world thereupon immediately changed into a place of cleanness and purity. The ground was made of lapis lazuli, jeweled trees adorned it, and ropes of gold marked off the eight highways. There were no villages, towns, or cities, great seas or rivers, mountains, streams, or forests; great jeweled incense was burning there and mandarava flowers covered the ground all over. Jeweled nets and curtains were spread above, hung with jeweled bells, and the members of this assembly alone were gathered there, all other heavenly and human beings having been moved to another region.
At that time the buddhas, each with a great bodhisattva to act as his attendant, arrived in the saha world and proceeded to a position beneath one of the jeweled trees. Each of these jeweled trees was five hundred yojanas high and adorned with branches, leaves, flowers, and fruit in due proportion. Under all the jeweled trees were lion seats five yojanas in height, and these too were decorated with large jewels. At that time each of the buddhas took one of these seats, seating himself in cross-legged position. In this way the seats were filled throughout the major world system, but still there was no end even to the emanations of Shakyamuni Buddha arriving from merely one direction.
At that time Shakyamuni Buddha, wishing to provide space for all the buddhas that were emanations of his body, in addition transformed two hundred ten thousand million nayutas of p.213lands in each of the eight directions, making them all clean and pure and without hells, hungry spirits, beasts, or asuras. He also moved all their heavenly and human beings to another region. The ground in these lands that he had transformed was also made of lapis lazuli. Jeweled trees adorned them, each tree five hundred yojanas high and adorned with branches, leaves, flowers, and fruit in due proportion. There were jeweled lion seats under all the trees, five yojanas in height and ornamented with various kinds of treasures. These lands too were without great seas or rivers, or any kingly ranges of mountains such as the Muchilinda Mountains, Mahamuchilinda Mountains, Iron Encircling Mountains, Great Iron Encircling Mountains, or Mount Sumeru. The whole area comprised a single buddha land, a jeweled region level and smooth. Curtains crisscrossed with festoons of jewels were spread everywhere, banners and canopies hung down, great jeweled incense burned, and heavenly jeweled flowers covered the ground all around.
Shakyamuni Buddha, in order to provide seats for all the buddhas that were arriving, once more transformed two hundred ten thousand million nayutas of lands in each of the eight directions, making them all clean and pure and without hells, hungry spirits, beasts, or asuras. He also moved all the heavenly and human beings to another region. The ground in these lands that he had transformed was likewise made of lapis lazuli. Jeweled trees adorned the lands, each tree five hundred yojanas in height and adorned with branches, leaves, flowers, and fruit in due proportion. There were jeweled lion seats under all the trees, five yojanas in height and ornamented with great jewels. These lands too were without great seas or rivers, or any kingly ranges such as the Muchilinda Mountains, Mahamuchilinda Mountains, Iron Encircling Mountains, Great Iron Encircling Mountains, or Mount Sumeru, the whole area comprising a single buddha land, a jeweled region level and smooth. Curtains crisscrossed with festoons of jewels were spread everywhere, banners and canopies hung down, great jeweled incense burned, and heavenly jeweled flowers covered the ground all around.
At that time the emanations of Shakyamuni Buddha from the p.214eastern region, buddhas in lands equal in number to hundreds, thousands, ten thousands, millions of nayutas of Ganges sands, each preaching the Law, had assembled there. And bit by bit the buddhas from the ten directions all came and assembled in this way and were seated in the eight directions. At this time each of the directions was filled with buddhas, thus come ones, in four hundred ten thousand million nayutas of lands.
At this time the buddhas, each seated on a lion seat under one of the jeweled trees, all dispatched their attendants to go and greet Shakyamuni Buddha. Each buddha presented his attendant with a handful of jeweled flowers and said, “Good man, you must go to Mount Gridhrakuta to the place where Shakyamuni Buddha is and speak to him as I instruct you. Say, ‘Are your illnesses few, are your worries few? In spirit and vigor are you well and happy? And are the bodhisattvas and voice-hearers all well and at peace?’ Then take these jeweled flowers and scatter them over the Buddha as an offering, and say, ‘The buddha So-and-so would like to participate in the opening of this treasure tower.’”
All the buddhas dispatched their attendants to speak in this manner. At that time Shakyamuni Buddha saw the buddhas that were his emanations all assembled, each sitting on a lion seat, and heard all these buddhas say that they wished to participate in the opening of the treasure tower. Immediately he rose from his seat and stationed himself in midair. All the four kinds of believers likewise stood up, pressed their palms together, and gazed at the Buddha with a single mind.
Shakyamuni Buddha with the fingers of his right hand then opened the door of the tower of seven treasures. A loud sound issued from it, like the sound of a lock and crossbar being removed from a great city gate, and at once all the members of the assembly caught sight of Many Treasures Thus Come One seated on a lion seat inside the treasure tower, his body whole and unimpaired, sitting as though engaged in meditation. And they heard him say, “Excellent, excellent, Shakyamuni Buddha! You have preached this Lotus Sutra in a spirited manner. I have come here in order that I may hear this sutra.”
p.215At that time the four kinds of believers, observing this buddha who had passed into extinction immeasurable thousands, ten thousands, millions of kalpas in the past speaking in this way, marvelled at what they had never known before and took the masses of heavenly jeweled flowers and scattered them over Many Treasures Buddha and Shakyamuni Buddha.
At that time Many Treasures Buddha offered half of his seat in the treasure tower to Shakyamuni Buddha, saying, “Shakyamuni Buddha, sit here!” Shakyamuni Buddha at once entered the tower and took half of the seat, seating himself in cross-legged position.
At that time the members of the great assembly, seeing the two thus come ones seated cross-legged on the lion seat in the tower of seven treasures, all thought to themselves, These buddhas are seated high up and far away! If only the thus come ones would employ their transcendental powers to enable all of us to join them there in the air!
Immediately Shakyamuni Buddha used his transcendental powers to lift all the members of the great assembly up into the air. And in a loud voice he addressed all the four kinds of believers, saying, “Who is capable of broadly preaching the Lotus Sutra of the Wonderful Law in this saha world? Now is the time to do so, for before long the thus come one will enter nirvana. The Buddha wishes to entrust this Lotus Sutra of the Wonderful Law to someone so that it may be preserved.”
At that time the world-honored one, wishing to state his meaning once more, spoke in verse form, saying:

This holy lord, this world-honored one,
though he passed into extinction long ago,
still seats himself in the treasure tower,
coming here for the sake of the Law.
You people, why then do you not also
strive for the sake of the Law?
This buddha passed into extinction
an endless number of kalpas ago,
but in many places he comes to listen to the Law
p.216because such opportunities are hard to encounter.
This buddha originally made a vow, saying,
“After I have passed into extinction,
wherever I may go, in whatever place,
my constant aim will be to hear the Law!”
In addition, these emanations of my body,
buddhas in immeasurable numbers
like Ganges sands,
have come, desiring to hear the Law,
and so they may see Many Treasures Thus Come One
who has passed into extinction.
Each has abandoned his wonderful land,
as well as his host of disciples,
the heavenly and human beings, dragons,
and all the offerings they give him,
and has come to this place on purpose
to make certain the Law will long endure.
In order to seat these buddhas
I have employed transcendental powers,
moving immeasurable multitudes,
causing lands to be clean and pure,
leading each of these buddhas
to the foot of a jeweled tree,
adorned as lotus blossoms
adorn a clear cool pond.
Beneath these jeweled trees
are lion seats,
and the buddhas seat themselves on them,
adorning them with their brilliance
like a huge torch burning
in the darkness of the night.
A wonderful incense exudes from their bodies,
pervading the lands in the ten directions.
Living beings are wrapped in the aroma,
unable to restrain their joy,
as though a great wind
were tossing the branches of small trees.
p.217Through this expedient means
they make certain that the Law will long endure.
So I say to the great assembly:
After I have passed into extinction,
who can guard and uphold,
read and recite this sutra?
Now in the presence of the Buddha
let him come forward and speak his vow!
This Many Treasures Buddha,
though he passed into extinction long ago,
because of his great vow
roars the lion’s roar.
Many Treasures Thus Come One, I myself,
and these emanation buddhas who have gathered here,
surely know this is our aim.
You sons of the Buddha,
who can guard the Law?
Let him make a great vow
to ensure that it will long endure!
One who is capable of guarding
the Law of this sutra
will thereby have offered alms
to me and to Many Treasures.
This Many Treasures Buddha
dwelling in his treasure tower
journeys constantly throughout the ten directions
for the sake of this sutra.
One who guards this sutra will also have offered alms
to the emanation buddhas who have come here
adorning and making brilliant
all the various worlds.
If one preaches this sutra,
one will be able to see me
and Many Treasures Thus Come One
and these emanation buddhas.
All you good men,
each of you must consider carefully!
p.218This is a difficult matter—
it is proper you should make a great vow.
The other sutras
number as many as Ganges sands,
but though you expound those sutras,
that is not worth regarding as difficult.
If you were to seize Mount Sumeru
and fling it far off
to the measureless buddha lands,
that too would not be difficult.
If you used the toe of your foot
to move the major world system,
booting it far away to other lands,
that too would not be difficult.
If you stood in the Summit of Being heaven
and for the sake of the assembly
preached countless other sutras,
that too would not be difficult.
But if after the Buddha has entered extinction,
in the time of evil,
you can preach this sutra,
that will be difficult indeed!
If there were a person
who took the empty sky in his hand
and walked all around with it,
that would not be difficult.
But if after I have passed into extinction
one can write out and embrace this sutra
and cause others to write it out,
that will be difficult indeed!
If one took the great earth,
placed it on one’s toenail,
and ascended with it to the Brahma heaven,
that would not be difficult.
But if after the Buddha has passed into extinction,
in the time of evil,
one can even for a little while read this sutra,
p.219that will be difficult indeed!
If, when the fires come at the end of the kalpa,
one can load dry grass on one’s back
and enter the fire without being burned,
that would not be difficult.
But after I have passed into extinction
if one can embrace this sutra
and expound it to even one person,
that will be difficult indeed!
If one were to embrace this storehouse
of eighty-four thousand doctrines,
the twelve divisions of the sutras,
and expound it to others,
causing listeners
to acquire the six transcendental powers—
though one could do that,
that would not be difficult.
But after I have entered extinction
if one can listen to and accept this sutra
and ask about its meaning,
that will be difficult indeed!
If one expounds the Law,
allowing thousands, ten thousands, millions,
immeasurable numbers of living beings
equal to Ganges sands
to become arhats
endowed with the six transcendental powers,
though one might confer such benefits,
that would not be difficult.
But after I have entered extinction
if one can honor and embrace
a sutra such as this one,
that will be difficult indeed!
For the sake of the buddha way
in immeasurable numbers of lands
from the beginning until now
I have widely preached many sutras,
p.220and among them
this sutra is foremost.
If one can uphold this,
one will be upholding the Buddha’s body.
All you good men,
after I have entered extinction
who can accept and uphold,
read and recite this sutra?
Now in the presence of the Buddha
let him come forward and speak his vow!
This sutra is hard to uphold;
if one can uphold it even for a short while
I will surely rejoice
and so will the other buddhas.
A person who can do this
wins the admiration of the buddhas.
This is what is meant by valor,
this is what is meant by diligence.
This is what is called observing the precepts
and practicing dhuta.
This way one will quickly attain
the unsurpassed buddha way.
And if in future existences
one can read and uphold this sutra,
one will be a true son of the Buddha,
dwelling in a land spotless and good.
If after the Buddha has passed into extinction
one can understand the meaning of this sutra,
one will be the eyes of the world
for heavenly and human beings.
If in that fearful age
one can preach this sutra for even a moment,
one will deserve to receive alms
from all heavenly and human beings.

kuon-ganjo [久遠元初] (Jpn): Literally kuon means the remote past, and ganjo, beginning or foundation. This term appears in On the Mystic Principle of the True Cause, a work written by Nichiren in 1282. This work refers to “the Mystic Law, uncreated and eternal, of the Buddha of beginningless time (kuon-ganjo),” and states that the Mystic Law lies in the depths of the “Life Span” (sixteenth) chapter of the Lotus Sutra. Nichiren interprets kuon-ganjo on two different levels: (1) In the context of the “Life Span” chapter, kuon refers to the remote past when Shakyamuni originally attained enlightenment, and ganjo, to the foundation of his original enlightenment. (2) In The Record of the Orally Transmitted Teachings, Nichiren’s oral teachings on the Lotus Sutra compiled by Nikkō in 1278, it is stated: “Kuon means something that was not worked for, that was not improved upon, but that exists just as it always has.” Orally Transmitted Teachings continues: “Because we are speaking here of the Buddha eternally endowed with the three bodies, it is not a question of something attained for the first time at a certain time, or of something that was worked for. This is not the kind of Buddhahood that is adorned with the thirty-two features and eighty characteristics or that needs to be improved on in any way. Because this is the eternal and immutable Buddha in his original state, he exists just as he always has. This is what is meant by kuon.” The same section of Orally Transmitted Teachings concludes, “Kuon is Nam-myoho-renge-kyo, and ‘true attainment’ means awakening to the fact that one is eternally endowed with the three bodies.” In essence, for Nichiren, kuon, or kuon-ganjo, means the eternal Law of Nam-myoho-renge-kyo and the original state of life that embodies Buddhahood.

http://www.nichirenlibrary.org/en/dic/Content/K/119

FOUNDATION FOR THE LAW OF TIME
SYNCHRONOTRON
Basic Daily Synchronotron Calculations

Gregorian Date 4/14/2015
NS.1.27.10.11 Kin 11
Blue Spectral Monkey

Solar Moon Year Power of : Universal Water

Planetary Dog Moon Power of : Perfect

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

KIN 11
CHUEN
Blue Spectral Monkey Power of : Magic
Kin 11 – Precept 11 – There can be no new advance within the matrix of an old structure without a sacrifice – you have to sacrifice something of yourself – if not all of yourself that is attached or involved in the old to get to the new.
365 COSMIC HISTORY QUOTES

Psi Chrono 191 CHUEN Blue Solar Monkey
Power of : Magic

WAVESPELL 1
Red Magnetic Dragon
Power of : Birth
O R A C L E
Guide
Antipode

Destiny

Analog

Ocult
MEET THE GALACTIC ARCHETYPES

The adjustment of the lower will to the Divine Will is a manifest act of evolutionary consciousness. To project a new archetype at first requires a combination of will, contemplation and visualization. Intensity of purpose is responsible for lifting you from the world of mediocrity into the pulsing world of higher consciousness.
Learning to project a new archetype or to construct a cosmic personality is a living process, growing out of conscious daily exertion and experience. It is dependent on the expression of the divine aspects in the life upon the physical plane.
11
MAGICIAN
I AM THE MAGICIAN
CODED BY THE BLUE MONKEY
MY NUMBER IS 11, MASTER CODE
I ARISE OUT OF NOTHING
WITH SELF-LIBERATED PERCEPTION
BY MEANS OF THE DOUBLE ELEVEN
I PROJECT MULTIPLE REALITIES
FOR THE SAKE OF THE BLUE ELECTRICAL CIRCUIT
I AM THE BLUE ALCHEMIST
THE ILLUSION OF MY OWN EXISTENCE
PROJECTED BY MY DOUBLE TERMINAL CRYSTAL
I EXEMPLIFY THE ENIGMA OF REALITY, NEITHER COMING, NOR GOING
NEITHER ENDING, NOR BEGINNING
TO THOSE WHO THINK I AM AN ENIGMA
I AM REAL
TO THOSE WHO THINK I AM REAL
I AM AN ENIGMA
WHERE EVER ILLUSION REMAINS
THERE I AM TO DISPEL AND DISSOLVE IT
FOR I HOLD THE MAGIC TABLES AND NUMBERS
THAT ENTER YOU INTO THE COSMIC MIND-PLAY

== I DISSOLVE IN ORDER TO PLAY

BMU 312

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.

4TH HEPTAD GATE

Kali – just above third eye
Arcanum of the Initiation – Skywalker
Seat of the Power of Cosmic Prophecy – Beta-Alpha – Mars SP
BMU: 315
Vertical Coordinate: V11
Horizontal Coordinate: H17
Moon-Day: 10.11

TIME MATRIX

BMU: 259
Vertical Coordinate: V4
Horizontal Coordinate: H18
Time Matrix: 39
Space Matrix: 168
Synchronic Matrix: 144
Time Matrix Telepathic Frequency Index (TFI): 39 + 168 + 144 = 351

SPACE MATRIX

BMU: 113
Vertical Coordinate: V6
Horizontal Coordinate: H2
Space Matrix: 11
Synchronic Matrix: 22
Time Matrix: 14
Space Matrix TFI: 11 + 22 + 14 = 47

SYNCHRONIC MATRIX

BMU: 304
Vertical Coordinate: V5
Horizontal Coordinate: H12
Synchronic Matrix: 11
Time Matrix: 172
Space Matrix: 335
Synchronic Matrix TFI: 11 + 172 + 335 = 518

MASTER COORDINATING TFI

Time Matrix TFI: 351
Space Matrix TFI: 47
Synchronic Matrix TFI: 518
Master Coordinating (MC) TFI: 351 + 47 + 518 = 916
MASTER COORDINATING BMU: 34

MASTER COORDINATING TFI KIN EQUIVALENT (KE): 136 Yellow Rhythmic Warrior

CUMULATIVE HARMONIC FREQUENCY TFI : 2774

CUMULATIVE HARMONIC FREQUENCY BMU : 128

KIN EQUIVALENT : 174 – White Overtone Wizard
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

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

Plasma

Dali
142857
Seli
285714
Gama
428571
Kali
571428
Alfa
714285
Limi
857142
Silio
999999
Mudra
KIN
Kin 8

Kin 9

Kin 10

Kin 11

Kin 12

Kin 13

Kin 14
Time Matrix
BMU

262 261 260 259 200 133 58
Space Matrix
BMU

184 115 297 113 295 293 111
Synchronic
Matrix BMU

300 301 302 304 305 306 307
Master
Coordinating
Tfi

590 587 681 916 747 960 917
Master
Coordinating
Frequency
BMU

149 146 240 34 306 78 35
Mcf Kin
Equivalent
(KE)

Kin 70

Kin 67

Kin 161

Kin 136

Kin 227

Kin 180

Kin 137
Cumulative
Harmonic
Frequency
Tfi

590 1177 1858 2774 3521 4481 5398
Cumulative
Harmonic
Frequency
BMU

149 295 94 128 434 71 106
Cumulative Harmonic Frequency Kin Equivalent
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 lawoftime.org/synchronotron and Book of the Cube, Cosmic History Chronicles Vol. VII
Blue Monkey is your Conscious Self – who you are and who you are becoming. Blue Monkey represents the Divine Child, the child that is ever in a state of open-hearted wisdom, innocence, trust, simplicity and joyful wonder. What would it feel like to actually BE a magical child in this culture and time? The secret that very few know – because they may feel more comfortable trying to protect themselves – is that the divine child offers the strongest of all protections, the invulnerability of openhearted Love. Through innocence, a kind of immunity is created that allows the divine child to be TRANSPARENT so that the apparent ‘slings and arrows’ of the world can pass right through without being personalized into wounds, reactions or hurt feelings. This is the path of innocence regained. Transparency is the path of the new consciousness.Look deeply into the eyes of a happy two year old. There you will see the innocent trust, openheartedness, and spontaneous joy that typifies the divine child. Imagine yourself as an enlightened two-year old, in a state of ecstatic communion and delight. In childhood, you didn’t have to remember to be playful – you could easily and fluidly express your emotions. You didn’t have to understand whys and wherefores – you knew with your heart. This if your natural state of being, the state of ecstasy, the path of revealed innocence.In Western culture, many people have a distorted understanding about what it is to be a human being. We are often taught that sucessful adults are responsible, serious, rigid, controlled and goal oriented. In your journey with society, your developmental stages may have been incomplete. The natural sensitivity, fluidity, and freedom of the child may have been left behind in partial passage. Perhaps your inner child was wounded or treated insensitively, and you carried this unresolved process into adulthood. Blue Monkey encourages you to bring forth this incomplete or wounded part for integration and healing.In this New Myth, your spontaneous, divine child will usher in and anchor the new frequency. How can you heal your inner child? Explore what truly gives you joy. Find types of work that support your sensitivity and create deep satisfaction. Be simple: love, play, dance, draw, colour, sing. These activities are for all divine children – they serve the expression of the magical child in everyone. Consciously make time for the joyful freedom and magic of play!

The number for Blue Monkey is eleven, the vibration wherein novelty and spontaneity break down resistant forms. When unity merges with Essence Self, a mystical foundation is created that disintegrates old patterns. This is actually integration in disguide. As your walls tumble down, they crack into a smile, and the illumination of self shines through.

Blue Monkey is also your Higher Self & Guide. (you are guided by your own power doubled)Blue Monkey’s playful wisdom is also represented by the dolphin. The dolphin, which represents an evolved state of consciousness, joyfully expresses in spontaneous ways in the present moment. Blue Monkey can assist you in learning to play your way through any situation. Lighten up! Monkey around! Don’t take life so seriously! Remember: “Man is, that he might have joy!”Blue Monkey can help you get the cosmic joke that appearances in this three-dimensional world are illusory, so you might as well laugh and make “light” of them! Since you are the co-creator of your reality, why not write a delightful script? You have created for yourself learning situations that may appear to be difficult and uncomfortable. Humour can serve as a pressure valve and healer, helping you to laugh and dance with the illusion.Speak your truth directly. Be vulnerable, sensitive and openhearted. Accept life’s ‘disruptions’ with good humour. Reaccess your sensitivity by healing your inner child.

White Dog is your Subconscious Self and Hidden Helper.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.

Red Dragon 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 Red Dragon are found issues of trust. This can appear as a lack of basic trust in the Source to nurture you and provide what is needed for your journey. Perhaps you do not trust in life’s transformational process to bring you the perfect lessons and gifts required for your growth. Primal trust implies the understanding that there are no mistakes and no victims – only lessons, gifts, and growth processes on the way to wholenes. If you perceive that there are no mistakes as you move toward wholeness, then learning to trust the transformational process becomes much easier.Trusting, however, does not mean acting blindly without awareness or waiting without action; it means moving forward with and learning from your journey of experience. No matter what the appearance, whatever manifests in your world actually holds potential gifts on the path to wholeness. In the cycle of giving and receiving, trust is like the lubricant that eases the way for the transformational process. And when you understand that every particle of the universe is made up of love, then trusting can be perceived as a natural state of being.In the shadow of Red Dragon are hidden feelings of unworthiness to receive, often manifested as embarrassment or discomfort when others offer you something. These feelings can stem from many places. Often then stem from early childhood, when your gifts may not have been received or when you heard that “it is better to give than to receive.” Or perhaps you developed a reality based on praise for being “self-sufficient” or not owing anyone anything. Regardless of the source, these feelings spring from only a partial truth. You are intrinsically worthy to receive, simply because you are. Love just is, and you are part of the cycle of love.In the shadow of Red Dragon, you may also be overly identified with being a source of support and nurturance for others – the caretaker or a ‘cosmic mama.’ Giving without receiving is limiting. In Western society we are unknowingly taught to be dependent and co-dependent. Perhaps from an inability or unwillingness to nurture and support yourself, you have abandoned yourself for another. Perhaps you expect that other to know intuitively what your needs are and to meet them without direct communication.As an example, the shadow of Red Dragon might say, “If they really loved me, they would understand how I feel”; or “If I have to ask for it, it’s not worth it.” In other words, you may be avoiding responsibility for being aware of and communicating your own desires and feelings. In the shadow of Red Dragon there is the belief that love is magical, that relationships should just ‘happen’, and that love is a need rather than a natural state of being.If you are in the shadow of Red Dragon, you are being encouraged to step into the primal waters of your being to discover the core of your self-acceptance, your intrinsic value, your own wholeness. Find the wellspring of your feelings. Be willing to explore more fully and honestly, expressing your true desires, dreams, and truths.

Yellow Star is your Compliment – something that comes naturally to you. You are a starseed! You contain a holographic ‘seed packet’ of your evolution into the Mind of Light and the energy that directs you toward wholeness. This resonance offers an expanded view of the larger self and new ways of perceiving reality. Through self-acceptance, you are gifted with this journey. Yellow Star is ignition, like a cosmic milkweed explosion of resonant sparks. It is the launching pad from which you can hear the rumble of the rocket of your accelerated evolution. The energy of Yellow Star may be experienced as a gentle rocking that becoes a floating and spiraling sensation, ending in a rush of feeling as you move into expanded reality. This sensation has been described as gently cascading fireworks, shimmering burst on the tapesty of Creation. Cascade into this unchartged perspective. Flow on the cosmic winds wherever Divinity directs, arching back to this reality wth a new experience of self.

Yellow Star’s starseeded gift is the revelation of the harmony that unites all things. Instead of just aspiring to be harmonious, become harmony. Practice harmony not just as an abstraction, but as a living reality. This practice blends different energies, thoughts, people, and processes. Act on intuitive guidance as to what to combine and when. As you begin to follow your heart, you will know the feeling of being on the return path to the stars.Yellow Star offers you the ability to hold a greatly expanded focus, a unity of awareness that encompasses aspects of the larger constellation of self. An example of this would be a simultaneous awarenss of the desires of the existential self and the truth of the Essence Self. This star harmony encompasses the greatly enlarged perspective of your starseeded self, the part within you that holds the potential of your greatest destiny.Unlike the preceding 7 tones, which were seperate and distinct, Yellow Star begins a more complex harmonic series as it completes the preceding octave. On a spiritual level, Yellow Star begins the development of higher being. The fundamental tones that occur in this series are of a more expanded frequency than those of the preceding seven tones. In this new octave, there is alignment in the harmonies of Earth and the harmonies of the stars that are now being sounded on Earth. Yellow Star is the first in a series of star harmonies that evoke accelerated growth of the starseed potential within you.

Your Tone is Tone 11 – Spectral Change, disintegration, letting go, stripping away, complexity moving to simplicity.Eleven is the ray of dissonance, the foundation of self combined with the foundation of Essence Self, catalyzed by the point of unity. Eleven is the process of disintegration, stripping away the layers down to your core essence. Unity, the great illuminator, is transforming patterns and structures, freeing you from things that no longer serve your emerging wholeness. Look through the surface appearance of your process. Let complexity dissipate, becoming the blessing of simplicity.With the Spectral Tone of 11, cherished ideals, beliefs, and images of all kinds are being brought up for you to reexamine, illuminate, and transform. Examine what appears dissonant in your life. Let go! Embrace the disintegration process without resisiting or judging it. The rigid walls of your resistances are being broken down. Going through your resistances and boundaries prepares a space for greater wisdom. You are becoming an open system. Anything that defines you is being stripped away. Expect clearing and change. As your facade crumbles and your walls come tumbling down, the true illumination of self bursts through!

Lesson 11
My meaningless thoughts are showing me a meaningless world.

This is the first idea we have had that is related to a major phase of the correction process; the reversal of the thinking of the world. It seems as if the world determines what you perceive. Today’s idea introduces the concept that your thoughts determine the world you see. Be glad indeed to practice the idea in its initial form, for in this idea is your release made sure. The key to forgiveness lies in it.

The practice periods for today’s idea are to be undertaken somewhat differently from the previous ones. Begin with your eyes closed, and repeat the idea slowly to yourself. Then open your eyes and look about, near and far, up and down, —anywhere. During the minute or so to be spent in using the idea merely repeat it to yourself, being sure to do so without haste, and with no sense of urgency or effort.

To do these exercises for maximum benefit, the eyes should move from one thing to another fairly rapidly, since they should not linger on anything in particular. The words, however, should be used in an unhurried, even leisurely fashion. The introduction to this idea, in particular, should be practiced as casually as possible. It contains the foundation for the peace, relaxation and freedom from worry that we are trying to achieve. On concluding the exercises, close your eyes and repeat the idea once more slowly to yourself.

Three practice periods today will probably be sufficient. However, if there is little or no uneasiness and an inclination to do more, as many as five may be undertaken. More than this is not recommended.

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.

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.

Day Four: KALI
Level 1: Meditating the Svadhisthana (Secret Center) Chakra
Sit in a comfortable meditative posture. Keep your spine erect and body relaxed. With the body
completely still, practice a few moments of natural mind meditation. Once the mind is sufficiently
clear, direct your attention to your secret center or Svadhisthana chakra. Make it as clear and pristine
as possible, glistening and sparkling with vibrant energy. When it is pure and translucent, pulsing at
your secret center, allow it to dissolve and transform itself into an orange six-petalled lotus.
Concentrate on this area inside of your secret center chakra. This is the seat of sexual awareness and
holds a supremely powerful energy. This is also the seat of body consciousness.
In yogic tradition, the Svadhisthana is known as the substratum or basis of individual human
consciousness. It is the container of all karmas, impressions, past lives and previous experience,
or the unconscious, as it pertains specifically to the formation of the earthly personality or
circumstantial persona.
This chakra is governed by the feminine principle or Shakti Goddess Rakini (Sexuality). This
is the place that stores the most psychic blockages and karma—the collective karma of the
unconscious. We want to awaken the secret center in order to open our inner vision to the
receptivity of cosmic electricity.
When this center is finally awakened the body becomes flooded with cosmic electricity that connects
all other chakras. This is the area to transmute and re-channel the powerful sexual, or kundalini
energy into a higher form of electricity. The energy stored in this chakra can be used to vitalize the
different levels of being.
Svadhisthana affirmation: May the supramental forces gather their electroplasmic structures of spiritual
evolution and release them into the noosphere!

Level 2: Activating Radial Plasma: Kali
Breathe deeply through your nostrils and allow your awareness to flow up your nose and down into
your secret center chakra. Bring your awareness to the inner Kali plasma at the center of the chakra.
Visualize the blue symbol radiating streams of white light.
Feel the Kali plasma gathering in the secret center, accounting for the quality of intensified light
heat, which is also associated with the sexual, or kundalini energy.
Repeat the following while focusing on your secret center: “My name is the glorious lotus-born, I
catalyze the light-heat within.” Feel within yourself this light-heat, the self-generated electricity that
arises from a condition of immaculate purity.
Cover your left nostril with your left thumb and breathe deeply three times in and out through
your right nostril. Flash onto the Kali plasma and feel the intensified light-heat emanating out of
the secret center chakra. Now cover your right nostril with your right thumb and repeat the three
breaths. Focus on the Kali plasma and feel this intrinsic light-heat awareness pulsing from your secret
center chakra into your entire being. Feel the flowing streams of light and heat catalyzing your entire
system into ever more subtle spirals of radiance. This powerful energy emanates from your secret
center chakra, activating, circulating and invigorating all other chakras. You are the glorious lotus-
born, born from Father Heat and Mother Light.
Kali plasma is the link between the three light-heat sensory plasmas and the three telepathic
plasmas. It is the catalytic agent between the thermic/luminic sensory quantum and the
subatomic telepathic quantum.

Level 3: Engaging the Fourth Mental Sphere (Continuing Conscious)
Higher mind control activates fourth mental sphere.
Visualize the fourth mental sphere (continuing conscious) located in the brain above the left eye in
the left cerebral hemisphere. This mental sphere controls and governs the rear left hemisphere.
Continuing consciousness is the ability to maintain a conscious thoughtform in succession over a
long, unbroken period of time. In terms of Cosmic Science, continuing consciousness is the ability of
the 4-D “Other” to maintain direct communication with the 5-D “Higher Self” and to continue to
establish and extend realization of the whole to the 3-D “self”.
This sphere corresponds to the second time dimension: Cosmic ascension. Cosmic ascension refers
to the mastery of higher powers of telepathic perception and projection. This means we can perceive
ourselves anywhere in the universe and project to those places as necessary.
To cultivate continuing consciousness choose a thought, mental structure or series of numbers to focus
on. You might also practice maintaining projective geometries, like an icosahedron or dodecahedron.
Concentrate and fill your mind entirely with this inner perception or mental construct—keep it
filled with this thought. The moment that any other thought tries to enter the mind displace it
immediately with the thought-construct upon which you are concentrating.
Continue until you acquire the skill of being able to concentrate on anything for as long as you wish,
or until it appears before you in hallucinatory clarity. Persistent training in control of your thought-
world prepares you for supermental descent of consciousness. Analyze every thought that arises. If a
thought is not constructive or harmonious, let it go immediately. Do this as often as necessary until
it becomes second nature. When you attain this capacity you will experience higher mind control:
you are no longer the doer or the thinker, but the higher self has intervened.

20
Level 4: Opening the Fourth Heptad Gate (315)
Visualize the orange six-petaled lotus Svadhisthana chakra with the blue Kali
plasma superimposed over it at your sacral area. Hold this visualization and feel
the two intermingle as you chant the sacred letter HRIM as long as your breath
can sustain it.
Locate Heptad Gate 315 and the Beta-Alpha symbol on the 441 holomind perceiver. Its matrix
location is V11:H17, fifth circuit, 8th time dimension, vertical time cosmic command ascending. Now
locate it in your body at the top of your forehead, just above the third eye (see graphic at the end of
this chapter).
Visualize the Beta-Alpha hyperplasma above the blue Kali in your secret center chakra. Take
the Beta-Alpha into the fourth mental sphere in the second time dimension (cosmic ascension)
where it activates continuing conscious as higher mind control. Here is the intergalactic channel
(BMU 331) through which the Beta-Alpha hyperplasma is secreted into the rear left hemisphere of
the brain.
From the fourth mental sphere, mentally direct the Beta-Alpha hyperplasma to the secret center
chakra and impress it above the Kali seal. Hold this with four alternate nostril breaths (four times in
and out through each nostril), followed by one breath through both nostrils.
Ascend up the central column (spine), secreting this Beta-Alpha hyperplasma into all 144,000
etheric fibers of the astral body. Practice the breath of fire, rapid shallow breathing through the
nose, transmuting any blockages or obscurations into streams of crystal clear higher mind control
spreading through your entire nervous system.
Spectral, electric blue and red Beta-Alpha vibrates subtle activating force into all etheric fibers.
Descend back down central channel and leave Kali at the secret center chakra. Ascend back up
central channel and return your consciousness to the fourth mental sphere, then close and seal the
Heptad Gate at the top front of your skull. Relax and breathe slowly and deeply at least 13 times.
Harmonic UR rune 95: Galactic Art Whole Becomes Meditation of Reality.
For additional practice: Locate Heptad Gate 315 on the Hunab Ku 21. Note that it corresponds to
the Prophet, the Renewer of Culture, World Teacher; S/P Mars, Bode Number 16. Study all of the
connections (see graphic at the end of this chapter).

We should never decide that something is impossible and buy into the belief, “I’ll never be able to do that.” The power of the entire universe is inherent in our lives. When we firmly decide, “I can do it!” we can break through the walls of self-imposed limitations. Words have the power to save. Life is not sustained by material goods and well-being alone. People need spiritual sustenance in order to undertake fresh challenges and open new horizons. For the sake of people, and their empowerment—this is the starting point to which we must continually return. Only then will it be possible to fundamentally revive and renew the full spectrum of human endeavors, including the political, economic, scientific and religious spheres. Praising others is not pampering them. In a stress-filled society, words that warm the heart are more significant than ever. They sustain and strengthen others, inspiring them to strive toward personal growth. The Lotus Sutra teaches of the great hidden treasure of the heart, as vast as the universe itself, which dispels any feelings of powerlessness. It teaches a dynamic way of living in which we breathe the immense life of the universe itself. It teaches the true great adventure of self-reformation. Some people say that the prevailing mood in the world today is one of powerlessness. Decisions about political, economic and environmental issues all seem to be made somewhere beyond our reach. A great human revolution in the life of one person can change the destiny of humankind and our planet. It is Buddhism, the Lotus Sutra, that encourages and enables people to become aware of their great power, to draw it forth and use it. Buddhism gives people the means to develop themselves thoroughly and opens their eyes to the limitless power inherent in their lives.

History is created by people. Each individual is a key protagonist in that endeavor. Instead of relying on others, we must enact our own great drama of creativity. Then we can break through the shell of our limited self, advancing and improving ourselves day after day. The voice is alive. That is what gives it the power to move and stir others. The feeling in a voice enters through the ears, “the gateway to the spirit,” travels deep into the heart, rousing it and stimulating a reaction, which manifests as action. The essence of Buddhism lies in developing oneself through one’s own determination and tenacious effort—not by depending on anyone or anything else. At the same time, neither is it to be confused with the arrogance to suppose, “I alone am correct and respectworthy.” To believe in the immense potential within oneself is at once to believe in the immense potential existing within all people. The teachings of Buddhism were expounded for the happiness of all people; there is no discrimination based on gender, race, education or social status. In fact, Buddhism was expounded precisely so as to enable the discriminated and oppressed, those who have experienced the bitterest sufferings, to attain supreme happiness. We are not merely passive pawns of historical forces nor victims of the past. We can shape and direct history. Renewing faith in the capacity of people—individually and collectively—to create the future, is the most pressing task facing us today. To fear hardships and resent our environment is to live with the belief that the Law [Dharma], the power to change, is outside our own life. Buddhism starts with believing in the great power of the Buddha within your own life.”” – DAISAKU IKEDA
===

NS1.27.10.11-Kin: 11-Tone: 11 Spectral-Release * Liberation * Dissolve-
Tribe: 11 Monkey-Play * Illusion * Magic-Affirmation for: Blue Spectral Monkey-I Dissolve in order to Play-I Release Illusion-I seal the process of magic-With the Spectral tone of Liberation -I am guided by the power of MY OWN POWER DOUBLED!

Golden Verses of Pythagoras
1 FOREMOST HONOR THE IMMORTAL DEITIES, AS THE LAW DEMANDS.
2 THEN REVERENCE THY OATH, AND THEN THE ILLUSTRIOUS CHAMPIONS, THEN VENERATE THE DIVINITIES UNDER THE EARTH, DUE RITES PERFORMING.

3 THEN HONOR THY PARENTS, AND ALL THY KINDRED.

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

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

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

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

8 LET BALANCED ORDER BE PRACTICED IN WORDS AS IN DEEDS; THEN MAKE THE HABIT, NEVER INCONSIDERATELY TO ACT.

9 NEITHER FORGET THAT DEATH IS APPOINTED TO ALL, THAT POSSESSIONS HERE GLADLY GATHERED, HERE MUST BE LEFT.

10 WHATEVER SORROW THE FATE OF THE DEITIES MAY HERE SEND US, BEAR; WHATEVER MAY BEFALL ONE, WITH PATIENCE UNMURMURING;

11 TO RELIEVE IT, SO FAR AS ONE CAN, IS PERMITTED, BUT REFLECT THAT NOT MUCH MISFORTUNE HAS FATE GIVEN TO THE GOOD.

http://www.essene.com/History/PythagorasAndNazareans.html

The fourth Communion is with the Angel of Earth

The Angel of Earth,

She who brings forth corn and grapes

From the fulness of the earth,

She who brings children

From the loins of husband and wife.

He who would till the earth,

With the left arm and the right,

Unto him will she bring forth

An abundance of fruit and grain,

Golden-hued plants

Growing up from the earth

During the spring,

As far as the earth extends,

As far as the rivers stretch,

As far as the sun rises,

To impart their gifts of food unto men.

This wide earth do I praise,

Expanded far with paths,

The productive, the full-bearing,

Thy Mother, holy plant!

Yea, I praise the lands

Where thou dost grow

Sweet-scented swiftly spreading,

The good growth of the Lord.

He who sows corn, grass and fruit,

Soweth the Law.

And his harvest shall be bountiful,

And his crop shall be ripe upon the hills

As a reward for the followers of the Law,

The Lord sent the Angel of Earth,

Holy messenger of the Earthly Mother

To make the plants to grow,

And to make fertile the womb of woman,

That the earth may never be without

The laughter of children.

Let us worship the Lord in her!

The fourth Communion is with the Angel of Eternal Life

The Angel of Eternal Life,

Who brings the message of eternity

To man.

For he who walks with the Angels

Shall learn to soar

Above the clouds,

And his home shall be

In the Eternal Sea

Where stands the sacred Tree of Life.

Do not wait for death

To reveal the great mystery;

If you know not your Heavenly Father

While your feet tread the dusty soil,

There shall be naught but shadows for thee

In the life that is to come.

Here and now

Is the mystery revealed.

Here and now

Is the curtain lifted.

Be not afraid, O man!

Lay hold of the wings of the

Angel of Eternal Life,

And soar into the paths of the stars,

The moon, the sun,

And the endless Light,

Moving around in their

Revolving circle forever,

And fly toward the Heavenly Sea Of Eternal Life.

THE HOLY STREAMS

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

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

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

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

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

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

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

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

THE VISION OF ENOCH

THE MOST ANCIENT REVELATION

God Speaks to Man

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

===

ANGEL OF JOY, DESCEND UPON EARTH AND GIVE BEAUTY TO ALL BEINGS – HARMONY – ANGEL OF POWER, DESCEND UPON MY ACTING BODY AND DIRECT ALL MY ACTS – STARS – COSMOVITAL FORCES
Morning, Noon, and Evening EsseneCommunions to Follow

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

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

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

The Nazarenes of Mount Carmel
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The Essene Numerology Chart | Ministerial Training Course

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