THE

MAGICALALPHABET

 

A	B	C	D	E	F	G	H	I
1	2	3	4	5	6	7	8	9
J	K	L	M	N	O	P	Q	R
10	11	12	13	14	15	16	17	18
1+0	1+1	1+2	1+3	1+4	1+5	1+6	1+7	1+8
1	2	3	4	5	6	7	8	9
S	T	U	V	W	X	Y	Z	I
19	20	21	22	23	24	25	26	9
1+9	2+0	2+1	2+2	2+3	2+4	2+5	2+6	ME
1	2	3	4	5	6	7	8	9
I	ME	I	ME	I	ME	I	ME	1
9	18	9	18	9	18	9	18	9
	1+8		1+8		1+8		1+8
	9		9		9		9
I	ME	I	ME	I	ME	I	ME	1
9	9	9	9	9	9	9	9	9
I	ME	I	ME	I	ME	I	ME	1

 

 

A

B

C

D

E

F

G

H

I

J

K

L

M

N

O

P

Q

R

S

T

U

V

W

X

Y

Z

1

2

3

4

5

6

7

8

9

10

11

12

13

14

15

16

17

18

19

20

21

22

23

24

25

26

1+0

1+1

1+2

1+3

1+4

1+5

1+6

1+7

1+8

1+9

2+0

2+1

2+2

2+3

2+4

2+5

2+6

1

2

3

4

5

6

7

8

9

1

2

3

4

5

6

7

8

9

1

2

3

4

5

6

7

8

A

B

C

D

E

F

G

H

I

J

K

L

M

N

O

P

Q

R

S

T

U

V

W

X

Y

Z

A

B

C

D

E

F

G

H

I

J

K

L

M

N

O

P

Q

R

S

T

U

V

W

X

Y

Z

1

2

3

4

5

6

7

8

9

1

2

3

4

5

6

7

8

9

1

2

3

4

5

6

7

8

A

B

C

D

E

F

G

H

I

J

K

L

M

N

O

P

Q

R

S

T

U

V

W

X

Y

Z

 

 

3	GOD	26	17	8
6	SPIRIT	91	46	1
9	-	117	63	9
-	-	1+1+7	6+3	-
9	-	9	9	9

 

 

4

BODY

46

19

1

 

 

10	MATTER + MIND	117	45	9
9	GOD SPIRIT	117	63	9
19	-	234	108	18
1+9	-	2+3+4	1+0+8	1+8
1	-	5	5	5

 

 

4	KA-BA	-	-	-
-	K+A	12	3	3
-	B+A	3	3	3
4	KA-BA	15	6	6
-	-	1+5	-	-
4	KA-BA	6	6	6

 

 

9	NEUTRINOS	135	54	9
-	-	-	-	-
-	-	-	-	-
-	ASTRAL SPIRIT	-	-	-
6	ASTRAL	71	17	8
6	SPIRIT	91	46	1
12	ASTRAL SPIRIT	162	63	9
1+2	-	1+6+2	6+3	-
3	ASTRAL SPIRIT	9	9	9

 

 

20	OSIRIS IRIS ISIS SIRIUS	-	-	-
-	O+S	34	16	7
-	I	9	9	9
-	R	18	9	9
-	I	9	9	9
-	S	19	10	1
-	I	9	9	9
-	R	18	9	9
-	I	9	9	9
-	S	19	10	1
-	I	9	9	9
-	S	19	10	1
-	I	9	9	9
-	S	19	10	1
-	S	19	10	1
-	I	9	9	9
-	R	18	9	9
-	I	9	9	9
-	U+S	40	13	4
20	OSIRIS IRIS ISIS SIRIUS	-	-	-

 

 

-	ISIS IRIS OSIRIS SIRIUS	-	-	-
4	ISIS	56	38	2
4	IRIS	55	37	1
6	OSIRIS	89	44	8
6	SIRIUS	95	50	5
20	-	295	169	16
2+0	-	2+9+5	1+6+9	1+6
-	-	16	16	7
-	-	1+6	1+6	-
2	ISIS IRIS OSIRIS SIRIUS	7	7	7

 

 

-	ISIS OSIRIS	-	-	-
4	ISIS	56	38	2
6	OSIRIS	89	44	8
10	ISIS OSIRIS	145	82	10
1+0	-	1+4+5	8+2	1+0
-	-	10	10	1
-	-	1+0	1+0	-
1	ISIS OSIRIS	1	1	1

 

 

-	IRIS OSIRIS	-	-	-
4	IRIS	55	37	1
6	OSIRIS	89	44	8
10	ISIS OSIRIS	144	81	9
1+0	-	1+4+4	8+1	-
1	IRIS OSIRIS	9	9	9

 

 

4	ISIS	9	1	9	1	-	-
4	IRIS	9	9	9	1	-	-
6	OSIRIS	6	1	9	9	9	1
6	SIRIUS	1	9	9	9	3	1

 

 

-	ISIS OSIRIS	-	-				-
4	ISIS	9	1	9	1	-	-
6	OSIRIS	6	1	9	9	9	1
10	ISIS OSIRIS	15	2	18	10	9	1
1+0	-	1+5	-	1+8	1+0	-	-
1	ISIS OSIRIS	6	2	9	1	9	1

 

 

-	IRIS OSIRIS	-	-				-
4	IRIS	9	9	9	1	-	-
6	OSIRIS	6	1	9	9	9	1
10	IRIS OSIRIS	15	10	18	10	9	1
1+0	-	1+5	1+0	1+8	1+0	-	-
1	IRIS OSIRIS	6	1	9	1	9	1

 

 

10	I	R	I	S	O	S	I	R	I	S
-	9	9	9	1	6	1	9	9	9	1
-	-	-	-	1	-	1	-	-	-	1
-	-	-	-	-	6	-	-	-	-	-
-	9	9	9	-	-	-	9	9	9	-
10	I	R	I	S	O	S	I	R	I	S

 

 

10	I	S	I	S	O	S	I	R	I	S	-	-	-	-	-	-	-		-
-	9	1	9	1	6	1	9	9	9	1	+	=	55	5+5	=	10	1+0	=	1
-	-	1	-	1	-	1	-	-	-	1	+	=	4	-	-	4	-	-	-
-	-	-	-	-	6	-	-	-	-	-	+	=	6	-	-	6	-	-	-
-	9	-	9	-	-	-	9	9	9	-	+	=	45	4+5	=	9	-	-	-
10	I	S	I	S	O	S	I	R	I	S	-	-	55	-	-	19	-	-	-
-	-	-	-	-	-	-	-	-	-	-	-	-	5+5	-	-	1+9	-	-	-
-	-	-	-	-	-	-	-	-	-	-	-	-	10	-	-	10	-	-	-
-	-	-	-	-	-	-	-	-	-	-	-	-	1+0	-	-	1+0	-	-	-
10	I	S	I	S	O	S	I	R	I	S	-	-	1	-	-	1	-	-	-

 

 

8	I	S	I	S	I	R	I	S	-	-	-	-	-	-	-		-
-	9	1	9	1	9	9	9	1	+	=	48	4+8	=	12	1+2	=	3
-	-	1	-	1	-	-	-	1	+	=	3	-	-	3	-	-	-
-	9	-	9	-	9	9	9	-	+	=	45	4+5	=	9	-	-	-
8	I	S	I	S	I	R	I	S	-	-	48	-	-	12	-	-	-
-	-	-	-	-	-	-	-	-	-	-	4+8	-	-	1+2	-	-	-
-	-	-	-	-	-	-	-	-	-	-	12	-	-	3	-	-	-
-	-	-	-	-	-	-	-	-	-	-	1+2	-	-		-	-	-
8	I	S	I	S	I	R	I	S	-	-	3	-	-	3	-	-	-

 

 

20	O	S	I	R	I	S	I	S	I	S	I	R	I	S	S	I	R	I	U	S	-	-	-	-	-	-
-	6	1	9	9	9	1	9	1	9	1	9	9	9	1	1	9	9	9	3	1	-	-	-	-	-	-
-	-	1	-	-	-	1	-	1	-	1	-	-	-	1	1	-	-	-	-	1	+	=	7	-	-	7
-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	3	-	+	=	3	-	-	3
-	6	--	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	+	=	6	-	-	6
-	-	-	9	9	9	-	9	-	9	-	9	9	9	-	-	9	9	9	-	-	+	=	99	9+9	=	18
20	O	S	I	R	I	S	I	S	I	S	I	R	I	S	S	I	R	I	U	S	-	-	-	-	-	-
-	-	-	9	9	9	-	9	-	9	-	9	9	9	-	-	9	9	9	-	-	-	-	-	-	-	-
-	O	S	I	R	I	S	I	S	I	S	I	R	I	S	S	I	R	I	U	S	-	-	-	-	-	-
-	-	-	9	-	9	-	9	-	9	-	9	-	9	-	-	9	-	9	-	-	+	=	72	7+2	=	9
-	-	1	-	-	-	1	-	1	-	1	-	-	-	1	1	-	-	-	-	1	+	=	7	-	-	7
-	O	S	I	R	I	S	I	S	I	S	I	R	I	S	S	I	R	I	U	S	-	-	-	-	-	-

 

5	WORLD	72	27	9
5	NAVEL	54	18	9
8	OMPHALOS	99	36	9

 

HERO WITH A THOUSAND FACES

Joseph Campbell 1949

THE WORLD NAVEL

Page 40/41

"The torrent pours from an invisible source, the point of entry being the center of the symbolic circle of the unverse, the Immovable Spot of the Buddha legend,46 around which the world may be said to revolve. Beneath this spot is the earth-supporting head of the cosmic serpent, the dragon, symbolical of the waters of the abyss, which are the divi!le life-creative energy and sub­stance of the demiurge, the world-generative aspect of immortal being.47 The tree of life, i.e., the universe itself, grows from this point. It is rooted in the supporting darkness; the golden sun bird perches on its peak; a spring, the inexhaustible well, bubbles at its foot. Or the figure may be that of a cosmic mountain, with the city of the gods, like a lotus of light, upon its summit, and-in its hollow the cities of the demons, illuminated by precious stones. Again, the figure may be that of the cosmic man or woman (for example the Buddha himself, or the dancing Hindu goddess Kali) seated or standing on this spot, or even fixed to the tree (Attis, Jesus, Wotan); for the hero as the incarnation of God is himself the navel of the world, the umbilical point through which the energies of eternity break into time. Thus the World Navel is the symbol of the continuous creation: the mystery of the maintenance of the world through that continuous miracle of vivification which wells within all things."

 

5	WORLD	72	27	9
5	NAVEL	54	18	9
8	OMPHALOS	99	36	9
18	Add to Reduce	225	81	27
1+8	Reduce to Deduce	2+2+5	8+1	2+7
9	Essence of Number	9	9	9

 

THE SUPERGODS

Maurice M Cotterell

1997

THEY CAME ON A MISSION TO SAVE MANKIND

Page 55"So, the clues all point to a numerical matrix the conclusion of which culminates in 9 9 9 9 9. Taking 9 each of the Maya cycles and also 9 of the 260-day Maya years we arrive at the message of the Temple of Inscriptions: 1,66,560.
The sceptic might argue that 'if we looked hard enough then all of these numbers could have been found somewhere'."

 

4	ZERO	64	28	1
3	ONE	34	16	7
3	TWO	58	13	4
5	THREE	56	29	2
4	FOUR	60	24	6
4	FIVE	42	24	6
3	SIX	52	16	7
5	SEVEN	65	20	2
5	EIGHT	49	31	4
4	NINE	42	24	6
40	-	522	225	45
4+0	-	5+2+2	2+2+5	4+5
4	-	9	9	9

 

 

JOSEPH AND HIS BROTHERS

Thomas Mann 1875-1955

Page 935

"Come nearer, my friend," he said, as the bee studded curtain closed behind them, "pray come close to me, dear Khabiru from the Retenu, fear not, nor startle in your step, come quite close to me! This is the mother of god, Tiy, who lives a million years. And I am Pharaoh. But think no more of that, lest it make you fearful. Pharaoh is God and Man, but sets as much store by the second as the first, yes he rejoices, sometimes his rejoicing amounts to defiance and scorn that he is a man like all men, seen from one side; he rejoices to snap his fingers at those sour faces who would have him bear himself uniformly as God

"This is the mother of god, Tiy,"

3

TIY

54

9

9

 

 

SIMULATIONS OF GOD

THE SCIENCE OF BELIEF

John Lilly 1975

Page xi bottom line (30th)

"I am only an extraterrestrial who has come to the / Page xii / planet Earth to inhabit a human body, Everytime I leave this body and go back to my own civilization, I am expanded beyond all human imaginings, When I must return I am squeezed down into the limited vehicle."

 

1	I	9	9	9
1	R	18	9	9
2	TY	45	9	9
2	EV	27	9	9
3	OUR	54	9	9
3	IVE	36	18	9

 

 

6	11	ELEVEN	63		27		9
8	13	THIRTEEN	99		45		9
9	44	FORTYFOUR	144		54		9
9	45	FORTYFIVE	126		54		9
9	49	FORTYNINE	126		54		9
9	54	FIFTYFOUR	126		54		9
9	55	FIFTYFIVE	108		54		9
9	59	FIFTYNINE	108		54		9
10	67	SIXTYSEVEN	162		45		9
10	71	SEVENTYONE	144		45		9
10	76	SEVENTYSIX	162		45		9
9	81	EIGHTYONE	108		54		9
9	86	EIGHTYSIX	126		54		9
116	711	-	1602		639		117
1+1+6	7+1+1	-	1+6+0+2		6+3+9		1+1+7
8	9	-	9		18		9
-	-	-	-		1+8		-
8	9	-	9		9		9
8	13	THIRTEEN	99		45		9

 

 

4	ZERO	64		28		1
3	ONE	34		16		7
3	TWO	58		13		4
5	THREE	56		29		2
4	FOUR	60		24		6
4	FIVE	42		24		6
3	SIX	52		16		7
5	SEVEN	65		20		2
5	EIGHT	49		31		4
4	NINE	42		24		6
3	TEN	39		12		3
6	ELEVEN	63		27		9
6	TWELVE	87		24		6
8	THIRTEEN	99		45		9
8	FOURTEEN	104		41		5
7	FIFTEEN	65		38		2
7	SIXTEEN	96		33		6
9	SEVENTEEN	109		37		1
8	EIGHTEEN	73		46		1
8	NINETEEN	86		41		5
6	TWENTY	107		26		8
9	TWENTYONE	141		42		6
9	TWENTYTWO	165		39		3
11	TWENTYTHREE	163		55		1
10	TWENTYFOUR	167		50		5
10	TWENTYFIVE	149		50		5
9	TWENTYSIX	159		42		6
11	TWENTYSEVEN	172		46		1
11	TWENTYEIGHT	156		57		3
10	TWENTYNINE	149		50		5
6	THIRTY	100		37		1
9	THIRTYONE	134		53		8
9	THIRTYTWO	158		50		5
11	THIRTYTHREE	156		66		3
10	THIRTYFOUR	160		61		7
10	THIRTYFIVE	142		61		7
9	THIRTYSIX	152		53		8
11	THIRTYSEVEN	165		57		3
11	THIRTYEIGHT	149		68		5
10	THIRTYNINE	142		61		7
5	FORTY	84		30		3
8	FORTYONE	118		46		1
8	FORTYTWO	142		43		7
10	FORTYTHREE	140		59		5
9	FORTYFOUR	144		54		9
9	FORTYFIVE	126		54		9
8	FORTYSIX	136		46		1
10	FORTYSEVEN	149		50		5
10	FORTYEIGHT	133		61		7
9	FORTYNINE	126		54		9
5	FIFTY	66		30		3
8	FIFTYONE	100		46		1
8	FIFTYTWO	124		43		7
10	FIFTYTHREE	122		59		5
9	FIFTYFOUR	126		54		9
9	FIFTYFIVE	108		54		9
8	FIFTYSIX	118		46		1
10	FIFTYSEVEN	131		50		5
10	FIFTYEIGHT	115		61		7
9	FIFTYNINE	108		54		9
5	SIXTY	97		25		7
8	SIXTYONE	131		41		5
8	SIXTYTWO	155		38		2
10	SIXTYTHREE	153		54		9
9	SIXTYFOUR	157		49		4
9	SIXTYFIVE	139		49		4
8	SIXTYSIX	149		41		5
10	SIXTYSEVEN	162		45		9
10	SIXTYEIGHT	146		56		2
9	SIXTYNINE	139		49		4
7	SEVENTY	110		29		2
10	SEVENTYONE	144		45		9
10	SEVENTYTWO	168		42		6
12	SEVENTYTHREE	166		58		4
11	SEVENTYFOUR	170		53		8
11	SEVENTYFIVE	152		53		8
10	SEVENTYSIX	162		45		9
12	SEVENTYSEVEN	175		49		4
12	SEVENTYEIGHT	159		60		6
11	SEVENTYNINE	152		53		8
6	EIGHTY	74		38		2
9	EIGHTYONE	108		54		9
9	EIGHTYTWO	132		51		6
11	EIGHTYTHREE	130		67		4
10	EIGHTYFOUR	134		62		8
10	EIGHTYFIVE	116		62		8
9	EIGHTYSIX	126		54		9
11	EIGHTYSEVEN	139		58		4
11	EIGHTYEIGHT	123		69		6
10	EIGHTYNINE	116		62		8
6	NINETY	87		33		6
9	NINETYONE	121		49		4
9	NINETYTWO	145		46		1
11	NINETYTHREE	143		62		8
10	NINETYFOUR	147		57		3
10	NINETYFIVE	129		57		3
9	NINETYSIX	139		49		4
11	NINETYSEVEN	152		53		8
11	NINETYEIGHT	136		64		1
10	NINETYNINE	129		57		3

 

 

4	ZERO	64		28		1
3	ONE	34		16		7
3	TWO	58		13		4
5	THREE	56		29		2
4	FOUR	60		24		6
4	FIVE	42		24		6
3	SIX	52		16		7
5	SEVEN	65		20		2
5	EIGHT	49		31		4
4	NINE	42		24		6
3	TEN	39		12		3
6	ELEVEN	63		27		9
6	TWELVE	87		24		6
8	THIRTEEN	99		45		9
8	FOURTEEN	104		41		5
7	FIFTEEN	65		38		2
7	SIXTEEN	96		33		6
9	SEVENTEEN	109		37		1
8	EIGHTEEN	73		46		1
8	NINETEEN	86		41		5
6	TWENTY	107		26		8
9	TWENTYONE	141		42		6
9	TWENTYTWO	165		39		3
11	TWENTYTHREE	163		55		1
10	TWENTYFOUR	167		50		5
10	TWENTYFIVE	149		50		5
9	TWENTYSIX	159		42		6
11	TWENTYSEVEN	172		46		1
11	TWENTYEIGHT	156		57		3
10	TWENTYNINE	149		50		5
6	THIRTY	100		37		1
9	THIRTYONE	134		53		8
9	THIRTYTWO	158		50		5
11	THIRTYTHREE	156		66		3
10	THIRTYFOUR	160		61		7
10	THIRTYFIVE	142		61		7
9	THIRTYSIX	152		53		8
11	THIRTYSEVEN	165		57		3
11	THIRTYEIGHT	149		68		5
10	THIRTYNINE	142		61		7
5	FORTY	84		30		3
8	FORTYONE	118		46		1
8	FORTYTWO	142		43		7
10	FORTYTHREE	140		59		5
9	FORTYFOUR	144		54		9
9	FORTYFIVE	126		54		9
8	FORTYSIX	136		46		1
10	FORTYSEVEN	149		50		5
10	FORTYEIGHT	133		61		7
9	FORTYNINE	126		54		9
5	FIFTY	66		30		3
8	FIFTYONE	100		46		1
8	FIFTYTWO	124		43		7
10	FIFTYTHREE	122		59		5
9	FIFTYFOUR	126		54		9
9	FIFTYFIVE	108		54		9
8	FIFTYSIX	118		46		1
10	FIFTYSEVEN	131		50		5
10	FIFTYEIGHT	115		61		7
9	FIFTYNINE	108		54		9
5	SIXTY	97		25		7
8	SIXTYONE	131		41		5
8	SIXTYTWO	155		38		2
10	SIXTYTHREE	153		54		9
9	SIXTYFOUR	157		49		4
9	SIXTYFIVE	139		49		4
8	SIXTYSIX	149		41		5
10	SIXTYSEVEN	162		45		9
10	SIXTYEIGHT	146		56		2
9	SIXTYNINE	139		49		4
7	SEVENTY	110		29		2
10	SEVENTYONE	144		45		9
10	SEVENTYTWO	168		42		6
12	SEVENTYTHREE	166		58		4
11	SEVENTYFOUR	170		53		8
11	SEVENTYFIVE	152		53		8
10	SEVENTYSIX	162		45		9
12	SEVENTYSEVEN	175		49		4
12	SEVENTYEIGHT	159		60		6
11	SEVENTYNINE	152		53		8
6	EIGHTY	74		38		2
9	EIGHTYONE	108		54		9
9	EIGHTYTWO	132		51		6
11	EIGHTYTHREE	130		67		4
10	EIGHTYFOUR	134		62		8
10	EIGHTYFIVE	116		62		8
9	EIGHTYSIX	126		54		9
11	EIGHTYSEVEN	139		58		4
11	EIGHTYEIGHT	123		69		6
10	EIGHTYNINE	116		62		8
6	NINETY	87		33		6
9	NINETYONE	121		49		4
9	NINETYTWO	145		46		1
11	NINETYTHREE	143		62		8
10	NINETYFOUR	147		57		3
10	NINETYFIVE	129		57		3
9	NINETYSIX	139		49		4
11	NINETYSEVEN	152		53		8
11	NINETYEIGHT	136		64		1
10	NINETYNINE	129		57		3

 

-	DALAI LAMA	-	-	-
5	DALAI	27	18	9
4	LAMA	27	9	9
9	DALAI LAMA	54	27	18
-	-	5+4	2+7	1+8
9	DALAI LAMA	9	9	9

 

 

THE SECRET ORAL TEACHINGS

IN TIBETAN BUDDHIST SECTS

Alexandra David-Neel and Lama Yongden

1967

THE SECRET ORAL TEACHINGS

"Then, 1 remembered what the ancient Buddhist Texts tell us about the hesitation of the Buddha before beginning His Mission:

"1 have discovered a profound Truth, difficult to perceive, difficult to understand, accessible only to the wise.
"Human beings busy themselves in the vortex of the world and find there their pleasure. It will be difficult for men to understand the law of the concatenation of causes and effects, the suppression of the samskaras2. . . .
"Of what use to reveal to men that which I have discovered at the price of laborious efforts? Why should 1 do so?- This doctrine cannot be understood by those filled by desire and hatred . . . . it is mysterious, deep; hidden from the vulgar mind. If 1 proclaim it and men are unable to understand it, the only result will be fatigue and annoyance for me."
"And as He thought thus, the Venerable One3 felt inclined to remain quiet without preaching the Doctrine."

Notes to pages 4/5

2 The samskaras are the mental formations, the ideas, the con­ceptions that one forms, and which depend on ignorance. See below for a detailed explanation.
3. Bhagavan is a respectful title used in speaking to religious personalities. The Sannyasins (Hindu ascetics) use it among them­/ selves. This title is also given to certain Gods. Bhagavan means: glorious, illustrious, revered, etc. English writers have, in most cases, translated this word by "Blessed One". French writers have given an identical translation with "Le Bienheureux" which does not correspond to the real meaning of Bhagavan. "Venerable" is nearer to the meaning the Indians give to Bhagavan when they use this word.
The ancient kingdom of Magadha in Central India, which was the scene of the Buddha's activities.

Page 5

At this point the Texts, with Oriental imagina­tion, tell of the intervention of a God, Brahma Sahampati, who put into words the thoughts springing up in the mind of the Buddha.
Brahma Sahampati exhorts the Buddha to conquer His hesitation:

"May the Venerable One preach the Doctrine! There are beings whose spiritual eyes are hardly darkened by light dust, these will understand the Doctrine. In the land of Magadha4 a false doctrine has prevailed up to the present, elaborated by men whose minds were contam­inated (by ignorance). Now open to them the gate of Immortality (literally, of the deathless).
"Arise, O Victorious One Travel through­out the world, O Chief of Pilgrims (beings who wander in the round of successive births and deaths). There are some who will understand Thee."

Then the Buddha cast a supremely clairvoyant look over the world. He saw some beings whose spiritual eyes were hardly covered by thin dust. He saw some whose minds were keen and others whose minds were dull.
"Just as in a pond, among lotus flowers born in the water, some do not emerge from the water and bloom in the depths, others grow to the sur­face of the water, and others emerge from the water and the water does not wet their flowers, so the Buddha, casting His eyes on the world saw some beings whose minds were pure from the filth of the world, beings with keen minds and others with dull minds, beings of noble character, good listeners and bad. When He had seen these things he spoke to Brahma Sahampati, saying:
"Let the Gate of the Eternal be open to all! Let him who has ears to hear, hear!"

I doubt whether the divine Brahma Sahampati judged me worthy of his intervention. Nevertheless, I have ventured to apply to myself the advice which he once gave to the Great Sage of India, and depending also on the permission which was given me on the threshold of a Tibetan hermitage, I shall attempt to summarise this collection of theories and precepts. named "sangwa", the secret mystical doctrine, closely / Page 7 / bound up with the idea of lhang tong; transcendent insight.
The teachings of all the Masters who left nothing written and even those of the numerous Masters whose authentic works we possess have always given rise to interpretation, to developments which, in some cases, have added to and brought out the significance of the original doctrine, and in others have falsified the initial meanmg.
I have said elsewhere6 that an account of the Buddhist Doctrine can be given on two pages, and I have, in fact, given. in tabular form covering two pages, the fundamental Teaching of Buddhism. All schools of Buddhism, without exception, accept them and take them as the basis of what they consider legitimate developments and interpretations of them.
To discuss this legitimacy is not always easy. The Buddha insisted strongly on' the necessity of examining the propositions put forward by Him, and of understanding them personally before accepting them as true.
The ancient texts leave no doubt on this point:

Page 7

5 Spelt respectively in Tibetan: gsang wa and lhag mthong.
6 In "Buddhism, Its Doctrines and Methods"-John Lane, the
Bodley Head, London. French edition 'Collection du Rocher-Plon, Paris. German edition Brockhaus, Wiesbaden.

"Do not believe on the strength of traditions / Page 8 / even if they have been held in honour for many generations and in many places; do not believe anything because many people speak of it; do not believe on the strength of sages of o1d times; do not believe that which you have yourselves imagined, thinking that. a god has inspired you. Believe nothing which depends only on the author­ity of your masters or of priests. After investiga­tion. believe that which you have yourselves tested and found reasonable, and which is for your good and that of others."7
Elsewhere, after conversing with some of His disciples. the Buddha concluded:,

"If, now, you understand thus, and see thus.
will you say: We honour the Master and it is
out of respect for Him that we speak thus?"
"We shall not do so."
"What you say, 0 disciples, is it not only that
which you have yourselves recognized, yourselves
understood.?"
"It is exactly that, Venerable."

During the centuries subtle Indian and Chinese philosophers have largely availed themselves of the freedom of thought and interpretation which was / Page 9 / allowed them. They have used it with skill and we have profited by the stories of astonishing contests of polemics.

Page 8

Note7 Kalama Sutta.

THE

MAGICALALPHABET

ADD

TO

REDUCE REDUCE

TO

DEDUCE

A

B

C

D

E

F

G

H

I

J

K

L

M

N

O

P

Q

R

S

T

U

V

W

X

Y

Z

1

2

3

4

5

6

7

8

9

10

11

12

13

14

15

16

17

18

19

20

21

22

23

24

25

26

1+0

1+1

1+2

1+3

1+4

1+5

1+6

1+7

1+8

1+9

2+0

2+1

2+2

2+3

2+4

2+5

2+6

1

2

3

4

5

6

7

8

9

1

2

3

4

5

6

7

8

9

1

2

3

4

5

6

7

8

A

B

C

D

E

F

G

H

I

J

K

L

M

N

O

P

Q

R

S

T

U

V

W

X

Y

Z

A

B

C

D

E

F

G

H

I

J

K

L

M

N

O

P

Q

R

S

T

U

V

W

X

Y

Z

1

2

3

4

5

6

7

8

9

1

2

3

4

5

6

7

8

9

1

2

3

4

5

6

7

8

A

B

C

D

E

F

G

H

I

J

K

L

M

N

O

P

Q

R

S

T

U

V

W

X

Y

Z

 

 

3	3		A+B+C	6	6	6
2		2	D+E	9	9	9
3	3		F+G+H	21	21	3
1		1	I	9	9	9
3	3		J+K+L	33	6	6
2		2	M+N	27	9	9
2	2		O+P	31	13	4
3		3	QRS	54	18	9
3		3	TUV	63	9	9
3		3	WXY	72	18	9
1	1		Z	26	8	8
26	12		First Total	351	126	81
2+6	1+2		Add to Reduce	3+5+1	1+2+6	8+1
8	3		Reduce to Deduce	9	9	9

 

 

3	A+B+C	6	6	6
-	D+E	-	-	-
3	F+G+H	21	21	3
-	I	-	-	-
3	J+K+L	33	6	6
-	M+N	-	-	-
2	O+P	31	13	4
-	QRS	-	-	-
-	TUV	-	-	-
-	WXY	-	-	-
1	Z	26	8	8
12	First Total	117	54	27
2+6	Add to Reduce	1+1+7	5+4	2+7
8	Reduce to Deduce	9	9	9

 

 

-	A+B+C	-	-	-
2	D+E	9	9	9
-	F+G+H	-	-	-
1	I	9	9	9
-	J+K+L	-	-	-
2	M+N	27	9	9
-	O+P	-	-	-
3	QRS	54	18	9
3	TUV	63	9	9
3	WXY	72	18	9
-	Z	-	-	-
14	First Total	234	72	54
1+4	Add to Reduce	2+3+4	7+2	5+4
5	Reduce to Deduce	9	9	9

 

 

15	AUM MANI PADME HUM	-	-	-
-	A+U+M+M+A+N	63	18	9
-	I	9	9	9
-	P+A+D+M+E+H+U+M	81	36	9
15	AUM MANI PADME HUM	153	63	27
1+5	-	1+5+3	6+3	2+7
6	AUM MANI PADME HUM	9	9	9

 

THE SECRET ORAL TEACHINGS

IN TIBETAN BUDDHIST SECTS

Alexandra David-Neel and Lama Yongden

1967

 

Page 102 / tions are innumerable in Asia where they keep alive the childish thirst for the marvellous among the masses.

According to the Secret Teachings, the "crowd of others" is made up of quite different things than "memories". It is formed by living beings whose activity follows its course and will continue it indefi- nitely while taking various shapes for there is no death.

It is not the "memory" of Plato or of Jesus which exists in Mr. Peter or in Mr. Smith. There are Plato and Jesus themselves, ever-living and active thanks to the energies which they have formerly set in motion. AncJ the men who bore these names were themselves only the manifestation of multiple energies. In Plato teaching in Greece, in Jesus moving about in Galilee. just as in Mr. Peter or in Mr. Smith, were a crowd of living presences whose ancestry is lost in the un- fathomable depths of eternity.

Does that mean that the various personalities who, together, form an Ego remain inert or, in other is that the person "reincarnated" generally boasts of having been, i!l his preceding lives, an important personality, or even several such in succession. No one seems to remember having been an obscure cobbler or a humble farm labourer. At least one does not hear of such / Page103 / words, does it mean that this Ego is in no way active? -In no way, is the answer in the Secret Teachings. The individual Peter or Smith is a centre of energies which, at each of his gestures, each of his words, each of his thoughts, shoots out into the world and there produces effects. It is not only famous persons as Plato, Jesus, or the Buddha, who are found in the assemblies which constitute the individuals, our con- temporaries; it is also the obscure cobblers, the humble farm-workers who no one seems inclined to claim as having been "himself' during his former lives.

Everyone, big and little, strong and weak, works continually-and in general unconsciously-at the formation of new groups whose members, through lack of perspicacity, are not aware of their heterogeneity and, who insensible to the discordance of their voices, or without dwelling on it, shout in chorus "I", I am Me!"

�

 

1	I	9	9	NINE	9
2	ME	18	9	NINE	9
3	EGO	27	18	NINE	9

"Such are in general, the theories concerning the multiplicity and the succession of lives considered as individual, which are set forth in the Secret Teachings.

It is well to add that the forces assembled in the shape of Peter or that of Smith are not equal in power. There are some which take a dominant position and / Page 104 / relegate their companions in the background, or even suppress them.¹²

It is to these predominating forces that the Tibetan Masters of the reserved teachings appeal to explain in an elevated manner which is strictly in agreement with the doctrine of the non-existence of the homogeneous and permanent ego, the phenomenon of the tulkus ^l3 which is very much in evidence in their country.

 

5	T	U	L	K	U
	20	21	12	11	21	+	=	85	8+5	13	THIRTEEN	13
	2+0	2+1	1+2	1+1	2+1
	2	3	3	2	3	+	=	13	1+3	4	FOUR	4
	T	U	L	K	U
	2			2				4		4	FOUR	4
		3	3		3	+	=	9		9	NINE	9
	T	U	L	K	U

 

5	TULKU	85		13		4
6	TULKUS	104		14		5
8	THIRTEEN	99		45		9

 

"We know that the tulkus are those individuals whom foreigners very incorrectly call "Living Bud-dhas". In fact the tulku is considered as being the reincarnation of a former individual, this latter having himself been the reincarnation of another pre-vious individual, and so on, forming a series of reincarnations which goes back, in the past, to a personality more or less eminent who may have lived several centuries before."

 

5	TULKU	85		13		4
8	THIRTEEN	99		45		9
13						13

 

"It is clear that this conception implies the belief in an "ego" which is permanent and which trans-migrates like a man changing house, which is the Hindu point of view. Buddhism, however, categorically denies the existence of the ego. The generality / Page 1O5 /of Buddhists automatically repeat the classic formula of this denial, like the faithful of all religions reciting their respective creeds without understanding the meaning of the words they recite, but, practically, the majority of Buddhists see in these successive lives the travels of a wandering entity.
I have just. stated that those initiated in the Secret Teachings see this question otherwise.
Among the forces combined into the form of an individual one of them or several of them together, may aim at a goal which cannot be attained in the short period of time of one human life. A strong determination to create an instrument able to con­tinuethe efforts which will be interrupted by death can, it is said, succeed in giving rise to the birth of an individual who will become this instrument, or can possess itself of an already existing individual and guide his activity in a suitable direction to lead to the desired result.
Such is the theory. The name tulku agrees perfectly. Tulku literally means an "illusory body" created by magic.14 There is thus no permanent ego which transmigrates.

Page 105 Notes

14 The Tibetans distinguish between tulkus and tulpas. The tulkus are men and women, apparently living normal lives like our own. Tulpas are more or less ephemeral creations which may take different forms: man, animal, tree, rock, etc., at the will of the magician who / Page 106 / created them, and behave like the being whose form they happen to have. These tulpas coexist with their creator and can be seen simul- taneously with him. In some cases they may survive him, or, during his life, free themselves from his domination and attain a certain independence. The tulku, on the contrary, is the incarnation of a lasting energy directed by an individual with the object of continuing a given kind of activity after his death. The tulku does not coexist with his ancestor.

Page 104 Notes

¹² On this point see in the appendices of my book "Buddhism, its doctrines and methods" a Tibetan parable concerning the person".

¹³ Spelling sprul sku. On the subject of tulkus see my book: "Mystics and Magicians of Tibet", page 109.  

Page 106

What is it that in the Secret Teachings is said about the fourth of the supernormal powers, that which allows the knowledge of preceding lives? This is sometimes expressed picturesquely as knowing one's preceding dwellings, a way of putting it which is very likely to give a wrong understanding of the subject.

The reader has already seen from what has been said above, that the initiate in the Secret Teachings considers his preceding lives as being manifold. Not only manifold in succession which extends in time, but manifold in various directions, in coexistent episodes, in separate rays emanating from numerous clusters of forces-clusters which we call individuals."

 

8	C	L	U	S	T	E	R	S	-	-	-	-	-	-	-	-	-	-	-
-	-	-	-	19	-	-	-	19	+	=	38	3+8	=	11	1+1	=	2	TWO	2
8	C	L	U	S	T	E	R	S	-	-	-	-	-	-	-	-	-	-	-
-	3	12	21	19	20	5	18	19	+	=	117	1+1+7	=	9		-	9	NINE	9
-	-	1+2	2+1	1+9	2+0	-	1+8	1+9	-	-	-	-	-	-	-	-	-	-	-
-	-	3	3	10	2	-	9	10	+	=	37	3+7	=	10	1+0	=	1	ONE	1
-	-	-	-	1+0	-	-	-	1+0	-	-	-	-	-	-	-	-	-	-	-
-	-	-	-	1	-	-	-	1	-	-	-	-	-	2	-	-	2	TWO	2
-	3	-	-	-	-	5	-	-	+	=	8	-	-	8	-	-	8	EIGHT	8
-	3	3	3	1	2	5	9	1	+	=	27	2+7	=	9	-	-	9	NINE	9
8	C	L	U	S	T	E	R	S	-	-	-	-	-	-	-	-	-	-	-

 

 

8	C	L	U	S	T	E	R	S	-	-	-	-	-	-	-	-
-	3	12	21	19	20	5	18	19	+	=	117	1+1+7	=	9	NINE	9
-	3	3	3	1	2	5	9	1	+	=	27	2+7	=	9	NINE	9
8	C	L	U	S	T	E	R	S	-	-	-	-	-	-	-	-

 

 

7	CLUSTER	98	26	8
8	CLUSTERS	117	27	9

Page 106 continues

"It follows that if Plato, Jesus and others continue their lives in numbers of Peters and Smiths, each of these Peters and Smiths is in no way authorized to believe himself Plato, or Jesus, or any other reincar-nated. Only a fraction of these personalities re-live in him. It has there taken the form of tendencies, / Page 107 /

 

Page 107 / of sentiments transmitted by means of reading, or speeches having called up the thoughts, the words or the deeds of these eminent individuals. But, once more, let me repeat that the hearing of the words and the sight of the actions of common performers, the cobbler, the servant, etc., can have brought to Peter or Smith even during the life of this cobbler or servant, elements which have taken root, which are incarnated in him, and have determined certain of the mental or physical activities of Peter or Smith. That is to say, have lived in them.

This fragmentation of causes and energies is to be remembered when one tries to investigate one's "ancient dwellings".

To recall them is to review the various persons living in us, to examine them, questioning them insistently, showing up their habitual lies, removing the mask from those who try to assume a false identity and, above all, in not trying to deceive one- self concerning the quality and the moral value, the intellectual and social worth of the guests whom one harbours or, more accurately, who have been us in the past and continue to be us in the present.Page108 // Page 112 / is the world, arises in our mind only to sink back and dissolve in it the moment after, like the "waves which arise from the sea and fall back into it".3

This root originally free from any admixture, origin of the illusory world in which we live, is a fleeting contact with some unknowable instant of Reality, some indefinable force which the vasanas obscure at once, superimposing on it the screen on which the images which we see, are painted.⁴

Eighteen kinds of Voids are enumerated in Bud-dhist Philosophy, illustrating what has just been said. that the Absolute, the Reality, are void of all our conceptions.

^{A frequent comparison in the works of Indian philosophies. . See Chapter II, page 21.}

^{Interior Void. External Void. Internal and external Void. Void of Void. Great Void. Real Void. Compound Void. Non-compound Void. Unlimited Void. Void without beginning, nor end. Void which rejects nothing. Intrinsic Void. Void of all elements. Void of any character of its own. Void of perceptions, of representations. Void of proprieties. Void of its own essence. Void without any properties.}

^{These last three kinds are also qualified as: Void of existence. Void of non-existence. Void at the same time of being and non-being. Denial and affirmation of a thing co-existing with its opposite are usual in the Buddhist philosophical phraseology; it is a way of expressing the fact that the mind comes upon the unconceivable.}

Page 113

"Thus we have indirectly returned to the co-existence of two worlds which are indissolubly united: the world of Reality and the relative world which has been mentioned above. A third world, the imaginary one, is added to these two in the Secret Teachings. It is true to say that this last is mentioned by Mahayanist authors, but they mosdy consider it com.: pletely unreal while, in the Secret Teachings, it is admitted to have a certain degree of reality."

 

 

4	REAL	36	18	NINE	9
7	REALITY	90	36	NINE	9

 

 

4	R	E	A	L	-	-	-	-	-	-	-	-
-	18	5	1	12	+	=	36	3+6	=	9	NINE	9
-	1+8	-	-	1+2	-	-	-	-	-	-	-	-
-	9	-	-	3	-	-	12	1+2	=	3	THREE	3
-	-	5	1	-	+	=	6	-	-	6	SIX	6
-	9	5	1	3	+	=	18	1+8	=	9	NINE	9
4	R	E	A	L	-	-	-	-	-	-	-	-

 

 

4	R	E	A	L	-	-	-	-	-	-	-	-
-	18	5	1	12	+	=	36	3+6	=	9	NINE	9
-	9	5	1	3	+	=	18	1+8	=	9	NINE	9
4	R	E	A	L	-	-	-	-	-	-	-	-

 

 

7	R	E	A	L	I	T	Y	-	-	-	-	-	-	-	-
-	-	-	-	-	9	-	-	-	-	-	-	-	9	NINE	9
7	R	E	A	L	I	T	Y	-	-	-	-	-	-	-	-
-	18	5	1	12	9	20	25	+	=	90	9+0	=	9	NINE	9
-	1+8	-	-	1+2	-	2+0	2+5	-	-	-	-	-	-
-	9	-	-	3	-	2	7	-	-	21	2+1	=	3	THREE	3
-	-	5	1	-	9	-	-	+	=	15	1+5	-	6	SIX	6
-	9	5	1	3	9	2	7	+	=	36	1+8	=	9	NINE	9
4	R	E	A	L	I	T	Y	-	-	-	-	-	-	-	-

 

7	R	E	A	L	I	T	Y	-	-	-	-	-	-	-	-
-	-	-	-	-	9	-	-	-	-	-	-	-	9	NINE	9
7	R	E	A	L	I	T	Y	-	-	-	-	-	-	-	-
-	18	5	1	12	9	20	25	+	=	90	9+0	=	9	NINE	9
-	9	5	1	3	9	2	7	+	=	36	1+8	=	9	NINE	9
4	R	E	A	L	I	T	Y	-	-	-	-	-	-	-	-

 

Page 113 continues

"What is the imaginary world ?-It has been variously defined as the realm of pure phantasy, of subjective visions, of ideas which are baseless or which seem to arise without any cause. These are "flowers in the sky" according to the picturesque and classical expression in indian philosophy.

The Secret Teachings object to this definition on the grounds that nothing can occur without a cause and that disorderly imaginings have bases which can easily be discovered in the relative world.

If one imagines a green dog with an elephant's trunk, the component parts of this fantastic animal have been supplied by the memory of objects which our sense have shown us. We have seen dogs, seen elephants with their trunks, and seen the colour green.

It is the same with pictures seen in dreams which are equally based on those which we are accustomed

 Page114

to see when awake. Again it is the same with ideas and feelings which arise in us during sleep for they too have their roots in our mentality, either in the conscious part of it, or in the subconscious.

From these different facts the Secret Teachings conclude that the imaginanry world is not wholly unreal, that it is close to the relative world and inter- mingled with it.

The Tibetan doubtobs6 are considered to be ex-perts in the art of creating tuZpas,7 imaginary forms which are a sort of robots which they control as they wish, but which, sometimes, manage to acquire some kind of autonomous personality.

It is also stated that during their periods of deep meditation the doubtobs surround themselves with an impassable occult protective zone which ~arantees their complete isolation, this zone extending at times right round their hermitage, when they adopt the life of an anchorite.

.

Doubtob (grubthob) means he who has "succeeded", who has "accomplished"; this implies. who has acquired supernormal powers. These are they who are called siddha in Sanskrit.

7 The belief in tulpas is universal in Tibet and there are many stories about them, some of these stories being terribly tragic. For more details about tulpas see my books "Mystics and Magicians of Tibet", "Initiations lamaiques" and "La Vie surhumaine de Guesar de Ling" (the Tibetan Diad).

 

6	IMAGES	-	-	-
-	I	9	9	9
-	M+A+G+E+S	45	18	9
6	IMAGES	54	27	18
-	-	5+4	2+7	1+8
6	IMAGES	9	9	9

 

 

1	I	9	9	9
2	IM	22	13	4
5	IMAGE	35	26	8
6	IMAGES	54	27	9
7	IMAGERS	72	36	9

 

 

7	IMAGERS	-	-	-
-	I	9	9	9
-	M+A+G+E	26	17	8
-	R	18	9	9
-	S	19	10	1
7	IMAGERS	72	45	27
-	-	7+2	4+5	2+7
7	IMAGERS	9	9	9

 

Page 115

Novices who are training themselves according to the methods of the Secret Teachings, are some- times advised to exercise themselves in creating mentally around themselves an environment com- pletely different from that which is considered real. For example, seated in their room, they conjure up a forest. If the exercise is successful they will no longer be conscious of the objects around them which will have given place to trees, copses, and they will travel through the forest feeling all the sensations usual to those who move in the woods.

The usefulness of such exercises is to lead the novice to understand the superficial nature of our sensations and perceptions, since they can be caused by things which we consider unreal.

According to the Secret Teachings in denying them any reality, we may perhaps be wrong, for any mental creation possesses a kind of reality which is peculiar to it since it can show itself effective.

 

5	VISIT	79	25	7
6	VISION	88	34	7
7	VISIONS	107	35	8
6	VISUAL	84	21	3
9	VISIONARY	132	51	6
11	VISIONARIES	140	59	5

 

 

11	IMAGINATION	-	-	-
-	I	9	9	9
-	M+A+G	21	12	3
-	I	9	9	9
-	N+A+T	35	8	8
-	I	9	9	9
-	O+N	29	11	2
11	IMAGINATION	112	58	40
1+1	-	1+1+2	5+8	4+0
-	-	4	13	4
-	-	-	1+3	-
2	IMAGINATION	4	4	4

 

 

9	IMAGINARY	-	-	-
-	I	9	9	9
-	M+A+G	21	12	3
-	I	9	9	9
-	N+A	15	6	6
-	R	18	9	9
-	Y	25	7	7
9	IMAGINARY	97	52	43
-	-	9+7	5+2	4+3
-	-	16	7	7
-	-	1+6	-	-
9	IMAGINARY	7	7	7

 

 

9	IMAGINARY	-	-	-
-	I+M+A+G+I+N+A	54	36	9
-	R	18	9	9
-	Y	25	7	7
9	IMAGINARY	97	52	25
-	-	9+7	5+2	2+5
-	-	16	7	7
-	-	1+6	-	-
9	IMAGINARY	7	7	7

 

The relative world is close to the imaginary world because, as has been said, error and illusion dominate it. That which appears to us as round may, in fact, be square, and so on. Most of humanity :are unconscious of the fact that they live and move in a world of phantasmagoria; however, some have / Page 116 / perceived this and have discovered in themselves the origin of this phantasmagoria. Is this to say that, from that moment, they have entirely freed them-selves from it?- Not always. Perhaps one ought to say: not often. They remain in the position of those sleepers who, although conscious of the fact that they are dreaming, continue to dream and even follow with interest the adventures of their dreams.⁸ But the scenes which they meet no longer affect them. Perceptions and sensations leave them unmoved, glide off them without arousing desire or repulsion.⁹ In the words of the Buddhist texts, all the agitation of this world of relativity and illusion only produces in them this appreciation: "This is only that!"¹⁰

To say "This is only that'" does not mean that "that" does not exist. To state that the world in which we live has no existence whatever would be, on our part, an absurdity. Such a declaration would be equivalent of saying that we do not exist, for, such as we are, we belong to the world of relativity, our existence is dependent on such a world and, outside of it, we do not exist.

However in the same way as this world, we are / Page 117 /

This is quite a usual thing among most of those who have practised the Yoga exercises with this object.

"As water slips off a lotus leaf or a grain of mustard from the point of a needle" (Dhammapada 401).

10 Digha Nikiya.

Page 117 / only ((that". The vanity of man jibs at that statement which is, all the same, indisputable. Man is accus- tomed to think himself important, he takes pleasure in this flattering idea, he has invented doctrines to give himself a central place in the universe, even going so far as to declare that the whole universe with its myriads of worlds, was constructed solely for him. His ((Ego", he likes to think, holds the attention of super-human Powers; Gods and Demons carefully watch his acts and thoughts, applauding some and punishing others. In himself man has built a sub-office of the invisible tribunal of divine judges, and there he distributes praises and blame; from the decrees he issues, there follow the vainglorious satis-faction caused by deeds which are called "virtuous" and the tragic dramas of remorse springing from acts considered wrong or sinful.

When Nietzsche gave out his dramatic proclama-tion concerning that which is beyond Good or Evil, his vehemence sprang from the belief which he still held in the existence of Good and Evil in the com-mon acceptation of the words, and also from his persistent faith in the importance of man and of his acts. An adept of the Secret Teachings would have smiled on hearing him, for all grandiloquence is banished from these teachings. In them the pupil is coldly told: "Learn that thou art only void and / Page118 / that thy deeds are in no way thine, but the simple work of energies forming ephemeral combinations by the effect of manifold causes among which a piercing and trained sight (lhag thong) discovers the most direct, while the innumerable others remain undis- coverable in the depths of time and space, in the depths of "memories" (vasana) without any knowable beginning. Thus thou hast no reason to be either proud or humiliated. Realise thine own insigni-ficance."

The fact of having realised an accurate idea of the unimportant place which one occupies even in the relative world, does not necessarily lead to re-maining inert, overwhelmed by the proofs of one's littleness. Action is in no way excluded.

The student who has succeeded in understanding that his life is a dream which he himself supplies with agreeable or terrifying scenes, can ensure that the dream does not become a nightmare. He can strive to furnish this relative world, his own creation, with things likely to lead to his own wellbeing, his happiness. Illusory objects, pictures like those offered by mirages, are nevertheless, efficient, that is to say, real for the dreamer, made of the same substance as they are and sharing with them the same degree of illusory existence. On the other hand, the well-informed dreamer / Page 119 / may cease taking pleasure in dreaming. He may stop imitating those dreamers who, enjoying the phantas- magoria which they watch and in which they playa part, persist in wishing to remain asleep. In truth, why do the dreamers fear awakening, why do they imagine in advance other dreams of hells and heavens which await them after death? It is because they fear that with the disappearance of the "images seen in dreams", the illusory "Ego" which is an integral part of them will disappear. They have not yet per-ceived that the real face of this chimerical "Ego" is the face of Death. As long as the idea of this impermanent Ego lasts, this simple mass of elements which various causes have brought together and which other causes will separate, death also subsists. The Dhammapada alludes to the disappearance of this phantom from the field of our mental activity when it refers to whom "death does not see", that is, he for whom death does not exist.

The awakening is liberation, salvation. The Secret Teachings propose no other object than this to their pupils.

To wake up . .. The Buddhas have done nothing else than this, and it is this awakening which has made them become Buddhas".

*

* . . . *

 

UNLESS THE HE AZIN SHE THAT IS THEE BE BORN AGAIN THEY CANNOT ENTER THE KINGDOM OF SEVEN

 

Page 120

"Awakened One",

act towards others?

The reply to this question is: Do others really exist ?-Are not others like the other objects which furnish our environment, just projections of our thought, and considering that our senses deceive us in everything, should we accept their evidence when they set before us the form of another wholly distinct from ourselves?

In any case it is impossible for us, who are not awakened, to form an idea of the condition in which an

finds himself. It is similar to the impossibility for a sleeper, absorbed in his dream, to be aware of what exists outside the dream.

From a practical point of view, we find induce- ments to action such as that contained in the Vajracchedika Sittra:

The Masters of the Secret Teachings give this text and others like it to their pupils as subjects of meditation. Their enigmatic character weakens and disappears little by little in the course of prolonged meditations and they throw a clear light on the path / Page 121 / of the pilgrim making his way through the relative world, marching towards the farthest conceptions of his mind: a world of Reality, a world of the Void.

The question of Nirvana naturally arises here, for Nirvana is, according to general opinion among Buddhists, the opposite of the world of imperma-nence: of the samsara.

This opinion is examined and disputed in the Oral Secret Teachings. It is said there, that it is tinged by the idea of the "I" and of the "other", by ideas of separate places occupying distinct areas in space, all such conceptions being rejected in these teachings.

Nirvana and samsara, we are told, are not two different things, but one and the same thing seen from two different points of view by onlookers whose degree of sharpness of mental vision differs widely. The ignorant man, whose "mental eye is covered with a thick layer of dust"¹¹ sees the painful round of deaths and successive births with all that they imply of trouble and suffering. The Sage, whose "mental eye has been freed from all dust" which could interfere with its penetrating vision, he, by means of lhag thong (transcendent insight) can con-template nirvana.

^{11 Mahavagga. See Chapter I}.

Page122

THE SECRET ORAL TEACHINGS

"The awakening from the dream in which we are involved and which we continue to live even while being more or less clearly conscious that we dream, will this awakening lead us to another world? Will it not rather consist in the perception of the under- lying reality in the world in which we find ourselves? Ought we not therefore to understand that Nirvana and samsara, as reality and relativity, are fancies created by our mind, attributing them to the un- knowable?

It is stated in the great work of Nagarjuna, the Prajfia Paramita, in writing about the Void, this synonym of Reality:

"Form is the Void and the Void is the form. The Void is nothing else than form and form is nothing else than the Void. Outside the Void there is no form, and outside the form there is no Void."

The same declaration is repeated about the other elements composing the individual, perceptions, sensa- tions, mental activity, consciousness. It is, again, repeated concerning all the points of Buddhist Doc- trine, about the Buddha himself, about everything. Everything which we call "ourselves" and the furni- shings of things and phenomena which make up our environment, whether physical or psychical, the -/Page 123 / "world", all that is the Void and the Void is all that.. Outside of that there is no Void, and outside of the Void nothing of all that exists.

Thus the world of relativity is not a limited sphere separated by a rigid frontier from the real world. Nowhere does there exist a line of demarka- tion, for everywhere there is interpenetration.

The world of relativity is the Void-Reality and the Void-Reality is the relative world. Outside of this latter there is no Void-Reality, and outside the Void-Reality there is no relative world.

Will the student, at this point, think that he has; attained to Truth? Will he stop there ?-His Master will strongly dissuade him. If he stops, he will only have struck an obstacle which will immobilize him.. To believe that one knows is the greatest of the barriers which prevent knowledge. To imagine that one possesses absolute certainty begets a fatal mental stagnation.

The attitude which these Teachings advocate is one of a strong will to know all that it is possible to know, never to halt on the road to investigation which extends infinitely far before the feet of the explorer.

The pupil may be somewhat bewildered at having seen ideas considered as most solidly based, first shaken and then overthrown around him, so the / Page 124 / Master will suggest that to see in everything nothing but illusion may also be an illusion which must be put aside in passing and, he will willingly end his lessons with these words: "I have never intended to teach you something, but only to incite you to think, to doubt, to seek."

The subject of the Oral Teachings which are called secret and given out by Masters belonging to different Schools of Philosophy in Tibet is far from being fully covered here. It includes numerous origi-nal interpretations of the theories laid down by the Doctors of the Hlnayana and of the Mahayana. My "account" is limited to pointing out the main lines of these Teachings and the spirit which infuses them. To what extent I have succeeded in giving a clear enough idea is something which I cannot judge; only my readers can say.

In any case it seems to me fit and proper to finish with the declaration which is habitual with oriental .authors when explaining a doctrine:

"If my readers find unintelligibility and mistakes in my account, the fault is mine who have not been able to express, as they ought to have been, the Teachings which were communicated to me."

 

 

1	I	9	9	NINE	9
2	ME	18	9	NINE	9

 

 ME

BY

ANONYMUS

1994

Edition

Authors Preface

Page vii

"It seems to me that, in these recent years since the censorship bars have been lowered, the language of love, following Gresham's Law, has been debased into a coarse coinage, with neither tenderness nor love - nor, indeed, any true emotion at all

It has been my ardent desire to new-mint these words, this language, by writing them in the context in which they are most often spoken. For this, the earthy language of love, is the best and truest tongue in the world. There has been, in literature, a separa-tion between the word and the deed. I have tried to unite them again..."

"...I want them both to remember how beautiful and true was the language of their passion, because, in the moment of love, they were the only words that would do. "

Page viii

"And I want the lovers to know, all over again, that at such times a man is never more a man, a wonan never more a woman, and that they are joined into a meaning infinitely greater than the sum of their parts, for their coupling is an equation of love.

Why do we debase these lovely words? Because we are ashamed of their true emotional meaning, we are afraid to open our souls and our bodies, as these words demand that they be opened. Love is an open- ness.

'The above manifesto signaled the publication of the novel Her, by Anonymous. Since that memorable occasion, I have continued to explore the areas of possibilities within the scope of this manifesto, in successive novels entitled Him, Us, You . . . and now Me." 'These novels have found a readership numbered in the millions, and I trust they will continue to do so as long as the publisher keeps them in print.

Now, with the publication of Me-this story of twin Candides let loose in our modem world-I think I have done it. I believe I have fuIfllIed the principles of the manifesto; and I believe that the readers of these novels have, by virtue of their very numbers, accepted with equal honesty of belief these enunciated principles.

So Anonymous will now disappear, returning into that deep part of myself from which he, or she, emerged to write these books, for the task is now finished. I will not venture to predict it, but it may be / Page viii / that in some as yet unrealized future he/she will emerge again, in another guise, with another mani-festo to promulgate in the written word.

But for now, dear readers in your millions, that's all there is: five novels, each complete within itself and yet each forming a part of a linked whole for those perceptive enough, open enough, to divine the linkages; and it is my fondest hope that they will live forever, as, I believe, they deserve to live, in the minds and thoughts and feelings of new readers, and of old readers returning to confirm and resavor an old de-light.

I

Anonymous

have found great fulfillment' in writing these books, and perhaps an even greater delight in watching unseen the enormous success they have enjoyed. On numerous occasions I have heard these novels discussed, praised or condemned, con-sidered seriously or dismissed out-of-hand. My own critical opinion has been solicited, to my secret pleasure, though I have always suppressed the im- pulse to proselytize in my own anonymous behalf.

So I, as my real self, am deeply grateful to Anonymous for emerging so unexpectedly from the depths of me . . . and for remaining long enough to write these books. I am grateful to my publishers- who have never been privy to my true identity-for their courage in publishing them, in keeping them on the stands in one printing after another, and for their refusal to exploit them cheaply but, rather, presenting them in discreet and dignified formats worthy of the Intent of the text.

But, most of all, I am deeply grateful to the mill-lions of readers who have granted to these books their time and attention, who have reveled in them, reread them, recommended them to their friends and lovers, who have, indeed, kept them alive. And will, I fervently hope, continue to do so.

"And so, fondly, and sadly, Anonymous bids you / farewell. But he/she leaves behind this legacy, five novels, each written in "the earthy language of love . . . the best and truest tongue in the world." These five:

Her

Him

Us

You

I

ANONYMOUS

 

"the earthy language of love . . . the best and truest tongue in the world."

 

 

LOVE

4	L	O	V	E
	12	15	22	5	+	=	54	5+4	=	9
	3	6	4	5	+	=	18	1+8	=	9	NINE	9

 

 

THE

ZEDALIZZED

AND FAR YONDER SCRIBE BUILD A CHORTEN

TO

LOVELOVELYLOVELYLOVE

 

LOVE

ISISIS

3 + 6 = 9 . . . 9 + 4 = 13 . . . 13 + 5 = 18

1 + 8

ISISIS

9

THAT

ISISIS

LOVE

 3 x 6 = 18 . . . 18 x 4 = 72 . . . 72 x 5 = 360

3 + 4 + 5 + 6

 

4	L	O	V	E
	12	15	22	5	+	=	54	5+4	=	9	NINE	9
	3	6	4	5	+	=	18	1+8	=	9	NINE	9
	L	O	V	E

LOVEEVOLVEEVOLVELOVE

 

HOLY BIBLE

Scofield Reference

HOSEA

Chapter 2 v16

"And it shall be at that day saith the Lord that thou shalt call me"

"ISHI"

 

THE

LOST LANGUAGE OF SYMBOLISM

AN ENQUIRY INTO THE ORIGINOF CERTAIN

LETTERS, WORDS, NAMES, FAIRY-TALES, FOLK-LORE AND MYTHOLOGIES

Harold Bayley 1912

"The Hebrew for man is ish and for woman isha."

Page 300

"Each language, wheher Sanscrit or Zulu, is like a palimpsest, which, if carefully handled, will disclose the original text beneath the superficial writing, and though that original text may be more difficult to recover in illiterate languages, yet it is there nevertheless. Every language, if properly summoned, will reveal to us the mind of the artist who framed it, from its earliest awakening to its latest dreams. Everyone will teach us the same lesson, the lesson on which the whole Science of Thought is based, that there is no language without reason, as there is no reason with.out language."

 

 

1	I	9	9	9
2	IS	28	19	1
4	ISIS	56	20	2
6	OSIRIS	89	35	8
4	IRIS	55	28	1
6	SIRIUS	95	32	5
6	SOTHIS	90	27	9
-	-	-	-	-
-	-	-	-	-
6	ISAIAH	47	29	2
4	ISHI	45	27	9
5	RISHI	63	36	9
5	IRISH	63	36	9

 

 

THE UPSIDE DOWN OF THE DOWNSIDE UP

ISISIS

ISIS = SISI

C

ISIS

IRIS EYES ARE SMILING

1	I	9	9	9
2	ME	18	9	9
4	EYES	54	18	9
-	-	-	-	-
-	-	-	-	-
1	I	9	9	9
2	IS	28	10	1
3	ISH	36	18	9
4	ISIS	56	20	2
6	ISH-ISH	72	36	9

Page 278

"According to the authors of The Perfect Way, the words IS and ISH originally meant Light, and the name ISIS, once ISH-ISH, was Egyptian for Light-Light."

 

-	ISH-ISH	-	-	-
1	I	9	9	9
2	SH	27	18	9
1	I	9	9	9
2	SH	27	18	9
6	ISH-ISH	72	36	9
-	-	-	-	-
-	-	-	-	-
4	ISHI	45	36	9
5	RISHI	63	36	9
5	IRISH	63	36	9
7	HASHISH	72	36	9

Page 278

"According to the authors of The Perfect Way, the words IS and ISH originally meant Light, and the name ISIS, once ISH-ISH, was Egyptian for Light-Light."

 

HOLY BIBLE

Scofield References

Page 922

C 2 V 16

AND IT SHALL BE AT THAT DAY, SAITH THE LORD, THAT THOU SHALT CALL ME

ISHI

 

-	ISHI	-	-	-
1	I	9	9	9
2	SH	27	18	9
1	I	9	9	9
4	ISHI	45	36	9
-	-	4+5	3+6	-
4	ISHI	9	9	9

 

 

THE LOST LANGUAGE OF SYMBOLISM

Harold Bayley 1912

Page 278

"According to the authors of The Perfect Way, the words IS and ISH originally meant Light, and the name ISIS, once ISH-ISH, was Egyptian for Light-Light."

 

6	ISH-ISH	72	36	9
4	ISHI	45	36	9

Page 278

ONE-EYE, TWO-EYES, THREE-EYES

"According to the authors of The Perfect Way, the words IS and ISH originally meant Light, and the name ISIS, once ISH-ISH,

 

 

1	I	9	9	9
4	THAT	49	13	4
2	AM	14	5	5
4	THAT	49	13	4
2	AM	14	5	5
1	I	9	9	9
14	-	144	54	36
1+4	-	1+4+4	5+4	3+6
5	-	9	9	9

 

 

9	AFTERLIFE	82	46	1
13	REINCARNATION	141	69	6
5	KARMA	44	17	8

 

 

 

THE MAGIC MOUNTAIN

Thomas Mann

1855 - 1955

Page 252

"Thus he grumbled on, and could endure to grumble, for had he not Maria? He sat, his hands in his blazer pockets, his feet in brown shoes stretched out before him, and held the long, greyish cigar between his lips, precisely in the centre of his mouth, and droop-ing a little. It was in the first stages of consumption, he had not yet knocked off the ash from its blunt tip; its aroma was peculiarly grateful after the heavy meal just enjoyed. It might be true that in other respects getting used to life up here had mainly consisted in getting used to not getting used to it. But for the chemistry of his digestion, the nerves of his mucous mcmbrane, which had been parched and tender, inclined to bleeding, it seemed that the process of adjustment had completed itself. For imperceptibly, in the course of these nine or ten weeks, his organic satisfaction in that excellent brand of vegetable stimulant or narcotic had been entirely restored. He rejoiced in a faculty regained, his mental satisfaction heightened the physical. During his time in bed he had saved on the supply of two hundred cigars which he had brought with him, and some of these were still left; but at the same time with his winter clothing from below, there had arrived another five hundred of the Bremen make, which he had ordered through Schalleen to make quite sure of not running out. They came in beautiful little varnished boxes, ornamented in gilt with a globe, several medals, and an exhibition building with a flag floating above it."

ASTRAL PROJECTION

 

 

 

 

FIRST CONTACT

THE SEARCH FOR EXTRATERRESTRIAL INTELLIGENCE

Edited by

Ben Bova and Byron Preiss

1990

FIRST CONTACT - SEIZING THE MOMENT

Chapter 8

Page 311

ANTHROPOCENTRISM GOOD-BYE

"The most profound message from the aliens may never be spoken: We are not alone or unique. Contact would tell us that life and intelligence have evolved elsewhere in the Universe, and that they may be common by-products of cosmic evolution. Contact would tend to confirm the theory that life evolves chemically from inanimate mat-ter, through universal processes, implying that there are other alien civilizations in addition to the one we had detected. We might see ourselves as just one example of biocosmic processes, one facet of the Universe becoming aware of itself. We would undergo a revolution in the way that we conceive our own position in the Universe; any remaining pretense of centrality or a special role, any belief that we are a chosen species would be dashed for- ever, completing the process begun by Copernicus four centuries ago.

The revelation that we are not the most technologi-cally advanced intelligent species could lead to a humbling deflation of our sense of self-importance. We might reclassify ourselves to a lower level of ability and worth. This leveling of our pretensions, this anti- hubris, could be intensified if we were confronted with alien technology beyond our understanding. (Arthur C. Clarke has observed that any sufficiently advanced tech-nology would be indistinguishable from magic.) We could feel even more deflated if the aliens, after contact, showed no interest in talking to us.

Page 312

Contact also could be immensely broadening and deprovincializing. It would be a quantum jump in our awareness of thIngs outside ourselves. It would change our criteria of what matters. We would have to think in larger frames of reference. Continuing communication with an ancient civilization would strengthen our sense of our own genetic and historical continuity, and could encourage us to take on longer-scale projects than we do now. Awareness of extraterrestrials would help to estab-lish a new cosmic context for humankind; we would leave the era of Earth history and enter an era of cosmic his-tory. By implying a cosmic future, contact might suggest a more hopeful view of the Universe and our fate, one less alienating than the cynical, materialistic, and limit-ing visions of the present.

Contact would remind us, as nothing else could, of our identity as a species. We would see the common nature of human beings defined by contrast with the aliens; the racial, religious, linguistic, and cultural dif-ferences among humans would seem minor by compari-son. This could have a considerable unifying effect on humanity, easing tensions and encouraging cooperation within our species. But this new unity could be based as much on shared fear as on a sense of human brother- hood. If direct contact occurred, it could lead to a new racism, directed against the aliens.

Contact would give us the satisfaction of making others aware of our existence. If we detected extra-solar aliens, we would be strongly tempted to send a signal immediately to announce our presence, tell the aliens about ourselves, and begin spreading our own culture and values. But we have many causes for embar-rassment about human civilization and behavior, and we might be tempted to disguise our problems and engage in / Page 313 / posturing, inflating our stature and conveying an image of perfection. The aliens might not be above doing this themselves.

Contact also would be very reassuring to a species as doubtful about its future as we are. It would tell us that life and intelligence had survived and prospered else-where, even after acquiring powerful technologies. If the alien civilization were superior to ours, contact would suggest that intelligence is not an evolutionary dead end, and that the present state of human development is not final. More than any other event, contact could motivate us to transcend our present condition.

Contact would end the isolation of our species from other minds, giving us a new perspective on intelligence and on ourselves. At last we would encounter other beings who also worry about their survival, who feel the pain and joy of awareness, and who seek answers to many of the questions we ask about the purpose and destiny of intelligent life. We might enter a community of intelligence, gaining access to new knowledge and sensibilities, participating in a vast commerce of ideas among disparate minds. And we might join together with other civilizations in a mutual effort to assure the long-term survival of intelligence in the Universe.

THE KNOWLEDGE REVOLUTION

Contact could bring a knowledge revolution. Simply detecting aliens would bring us new knowledge about the evolution of life and intelligence, especially if we could identify the characteristics of their home star and planetary system. Even undecipherable signals could tell us much about their technology and their command of / Page 314 / energy "

 

 

FIRST CONTACT

THE SEARCH FOR EXTRATERRESTRIAL INTELLIGENCE

Edited by

Ben Bova and Byron Preiss

1990

FIRST CONTACT - SEIZING THE MOMENT

Chapter 8

Page 311

ANTHROPOCENTRISM GOOD-BYE

 "(Arthur C. Clarke has observed that any sufficiently advanced technology would be indistinguishable from magic.)"