A BUDDHIST BIBLE
THE LIFE AND HYMNS OF MlLAREPA
Dwight Goddard 1966
Pages 561/ 2/ 3 / 4 / 5 / 6 / 7
Milarepa's Belief
"My Guru said, My son, what beliefs or convictions hast thou arrived at regarding these Truths; what experiences,what insight, what understanding hast thou obtained? And he added, Take thy time and recount them to me.
Upon this, with deep and sincere humility, I knelt, and joining the palms of my hands, with tears in mine eyes, ex- temporaneously sang to my Guru a hymn of praise, offering him the sevenfold worship-as a prelude to submitting the nar- rative of mine experiences and convictions:
1.
To the impure eyes of them Thou seekest to liberate, Thou manifestest Thyself in a variety of shapes;
But to those of Thy followers who have been purified, Thou, Lord, appearest as a Perfected Being; obeisance to
Thee.
2.
With Thy Brahma-like voice, endowed with the sixty vocal perfections,
Thou preachest the Holy Truths to each in his own speech,
Complete in their eighty-four thousand subjects; Obeisance to Thy Word, audible yet inseparable from
the Voidness.
3.
In the Heavenly Radiance of Dharma-Kaya Mind, There existeth not shadow of thing or concept,
Yet It pervadeth all objects of knowledge;
Obeisance to the Immutable, Eternal Mind.
4.
In the Holy Palace of the Pure and Spiritual Realms, Thou Person illusory, yet changeless and selfless,
Thou Mother Divine of Buddhas, past, present, and future,
0 Great Mother Damema, to Thy Feet I bow.
5.
(O Guru), to Thy children spiritual,
To Thy disciples who Thy word obey,
To each, with all his followers, Obeisance humble and sincere I make.
6.
Whate'er there be, in all the systems of the many worlds,
To serve as offerings for the rites divine,
I offer unto Thee, along with mine own fleshly form;
Of all my sins, may I be freed and purified.
7.
In merits earned by others, I rejoice;
So set the Wheel of Truth in motion full, I pray;
Until the Whirling Pool of Being emptied be,
Do not, 0 Noble Guru.. from the world depart.
I dedicate all merit from this Hymn,
Unto the Cause of Universal Good
Having, as a prelude, sung this hymn of seven stanzas, I then continued: Inseparable from Dorje-Chang Himself art thou, my Guru.. with thy consort, and thine offspring. In virtue of thy fair and meritorious deeds, and of the power of the waves of grace proceeding from thy boundless generosity, and of thy kindness beyond repayment, I, thy vassal, have imbibed a little knowledge, in the sphere of understanding, which I now beg to lay before thee. Out of the unchanging State of Quiescence of Eternal Truth, be pleased to listen unto me for a little while.
I have understood this body of mine to be the product of Ignorance, as set forth in the Twelve Nidanas.. composed of flesh and blood, lit up by the perceptive power of conscious-ness. To those fortunate ones who long for Emancipation, it may be the great vessel by means of which they may procure Freedom and Endowments; but to those unfortunate ones, who only sin, it may be the guide to the lower and miserable states of existence. This, our life, is the boundary-mark whence one may take an upward or downward path. Our present time is a most precious time, wherein each of us must decide, in one way or the other, for lasting good or lasting ill. I have under-stood this to be the chief end of our present term of life. Here, again, by holding on to Thee, 0 powerful Lord and Saviour of sentient beings like myself, I hope to cross over this Ocean of Worldly Existence, the source of all pains and griefs, so difficult to escape from. But to be able to do so, it is first of all necessary for me to take refuge in the Precious Trinity, and to observe and adopt in a sincere spirit the rules prescribed. In this, too, I see the Guru to be the main source and embodi-ment of all good and happiness that can accrue to me.
Therefore do I realize the supreme necessity of obeying the Guru's commands and behests, and keeping my faith in him unsullied and staunch. After such realization, then deep medi-tation on the difficulty of obtaining the precious boon of a free and well-endowed human birth, on the uncertainty of the exact moment of death, on the certain effect of one's actions, and on the miseries of sangsaric being, cannot fail to compel one to desire freedom and emancipation from all sangsaric ex-istence; and to obtain this, one must cleave to the staff of the Noble Eightfold Path, by which only may a sentient being ob-tain that emancipation. Then, from the level of this Path, one must pass on, by degrees, to the Higher Paths, all the while observing one's vows as carefully as if they were one's own eyes, rebuilding or mending them should they become in the least impaired. I have understood that one who aimeth at his individual peace and happiness adopteth the Lower Path (the Hinayana). But he, who from the very start, devoteth the merit of his love and compassion to the cause of .others, I un-derstand belongeth to the Higher Path (the Mahayana). To leave the Lower Path and to enter upon the Higher Path, it is necessary to gain a clear view of the goal of one's aspira- tions, as set forth by the unexcelled Immutable Path (the Vajra-Yana).
Again, to gain a clear view of the Final Goal, it is essential to have a perfectly well-accomplished Guru, who knoweth every branch of the four kinds of initiatory rites without the slightest misunderstanding or doubt regarding them; he alone can make the Final Goal thoroughly explicit to a shishya. The ceremony of initiation conferreth the power of mastering abstruse and deep thoughts regarding the Final Goal. In meditating on the Final Goal, step by step, one hath to put forth all one's en-ergies, both of grammatical and logical acumen; as well as, through moral and mental reasoning and internal search, to discover the non-existence of the personal Ego and, therefore, the fallacy of the popular idea that it existeth. In realizing the non-existence of the personal Ego, the mind must be kept in quiescence. On being enabled, by various methods, to put the mind in that state as a result of a variety of causes, all (thoughts, ideas, and cognitions) cease, and the mind passeth from consciousness (of objects) into a state of perfect tranquil- lity, so that days, months, and years may pass without the per- son himself perceiving it; thus the passing of time hath to be marked for him by others. This state is called Shi-nay (Tran- quil Rest). By not submitting oneself to the state of total oblivion and unconsciousness (of objects), but by exerting one's intellect or faculty of consciousness in this state, one gaineth the clear ecstatic state of quiescent consciousness. I
Although there be this state, which may be called a state of superconsciousness (Lhag-tong), nevertheless, individuals, or ego-entities, so long as they are such, are incapable of experi- encing it. I believe that it is only experienced when one hath gained the first (superhuman) state on the Path to Buddha-hood. Thus, by thought-process and visualization, one treadeth the Path. The visions of the forms of the Deities upon which one meditateth are merely the signs attending perseverance in meditation. They have no intrinsic worth or value in them- selves.
To sum up, a vivid state of mental quiescence, accompanied by energy, and a keen power of analysis, by a clear and in- quisitive intellect, are indispensable requirements; like the low- est rungs of a ladder, they are absolutely necessary to enable one to ascend. But in the process of meditating on this state of mental quiescence (Shi-nay), by mental concentration, either on forms and shapes, or on shapeless and formless things, the very first effort must be made in a compassionate mood, with the aim of dedicating the merit of one's efforts to the Uni- versal Good. Secondly, the goal of one's aspirations must be well defined and clear, soaring into the regions transcending thought. Finally, there is need of mentally praying and wish- ing for blessings on others so earnestly that one's mind-processes also transcend thought. These, I understand, to be the highest of all Paths.
Then, again, as the mere name of food doth not satisfy the appetite of a hungry person, but he must eat food, so, also, a man who would learn about the Voidness (of Thought) must meditate so as to realize it, and not merely learn its definition. Moreover, to obtain the knowledge of the state of supercon-sciousness (Lhag-tong) , one must practice and accustom one-self to the mechanical attainment of the recurrence of the above practices without intermission. In short, habituation to the contemplation of Voidness, of Equilibrium, of the Inde-scribable, and of the Incognizable, forms the four different stages of the Four Degrees of Initiation,-graduated steps in the ultimate goal of the mystic Vajra-Yana (or Immutable Path). To understand these thoroughly, one must sacrifice bodily ease and all luxuriousness, and, with this in mind, face and sur- mount every obstacle, being ever willing to sacrifice life itself, and prepared for every possible contingency.
As for myself, I have not the means to a recompense thee, my Guru and the Reverend Mother,-my benefactors; your loving kindness is beyond my power to repay by any offer of worldly wealth or riches. So I will repay you by a lifelong de- votion to meditation,and I will complete my final study of your Teachings in the 'Og-min Heaven.
To my Guru, the Great Dorje-Chang,
To Damema, the Mother of all Buddhas,
And to all Princes Royal, the Avataras,
I make as offering, to Their ears, this essence learning gleaned.
If there be heresy or error in my speech,
I pray that They will kindly pardon it,
And set me then upon the Righteous Path.
Lord, from the sun-orb of Thy Grace,
The radiant Rays of Light have shone,
And opened wide the petals of the Lotus of my Heart,
So that it breatheth forth the fragrance born of Knowl-edge,
For which I am for ever bounden unto Thee;
So will I worship Thee by constant meditation.
Vouchsafe to bless me in mine efforts,
That good may come to every sentient being.
Lastly, I ask forgiveness, too, for any lavishness of words.
Then my Guru replied, I have conferred upon thee the Su-preme, Mystic, Ear-Whispered Truths, as revealed by the Deities and transmitted to me by my Lord Naropa. To no other of my disciples have I imparted them; nay, nut even to the foremost. To thee I have handed them on in an entire and perfect manner, like unto a vessel filled to the very brim.
Then he invoked the Tutelary Deities to bear witness to the truth of these statements.
The Guru having delivered this deeply impressive discourse sang the following song extempore:
To desire much, bringeth a troubled mind;
(So) store within thy heart (these) precepts wise: Many seeming Thats are not the That;
Many trees bear nought of fruit;
All Sciences are not the Wisdom True;
Acquiring these is not acquiring Truth.
Much talking is of little profit.
That which enricheth the heart is the Sacred Wealth; Desirest thou wealth? then store thou this.
The Doctrine which subdueth passions vile is the Noble Path;
Desirest thou a safe path? then tread thou this.
A contented heart is the noblest king;
Desirest thou a noble master? Then seek thou this.
Forsake the weeping, sorrow-burdened world;
Make lonely caves thy home paternal,
And solitude thy paradise.
Let Thought riding Thought be thy tireless steed,
And thy body thy temple filled with gods,
And ceaseless devotion, thy best of drugs.
To thee, thou energetic one,
The Teaching that containeth all of Wisdom I have given;
Thy faith, the Teaching, and myself are one.
And may this Perfect Seed of Truth, thus to my son entrusted,
Bring forth its foliage and its fruit,
Without corruption, without being scattered, without withering.
Having sung this, the Guru placed his hand upon my head, and said, My son, thy going away breaketh my heart; but since all composite things are alike liable to dissolution it can-not be helped. Yet remain with me a few days more; examine thy texts, and if thou find in them uncertainties, have these cleared. I obeyed, and on my remaining for some days my un- ertainties touching the texts were cleared up.
Then my Guru asked me, Son, hast thou seen, and dost thou believe? I replied, Yes, Lord and Guru, impossible is it not to believe; I myself will emulate Thee in devotion, till I, too, obtain these powers.
He answered, That is well, my son. And now thou art fit- ted to take thy departure, for I have shown to thee the mir- age-like nature of all existing things. Realize this fact for thy. self, going into retreat in mountain recessess, lonely caves, and the solitudes of wildernesses.
Having done this, I paid him due worship, and expressing a wish for a future meeting started home. I reached there after three days, feeling somewhat elated at the development in the art of controlling the breath which this betokened.
Thus did all come about-mine obtaining the Truth in its entirety, my thorough study of it, and, while thus engaged, my being impelled by a significant dream to take leave of my Guru and return home.
H |
= |
|
8 |
4 |
HAIL |
30 |
21 |
3 |
T |
= |
|
2 |
3 |
THE |
33 |
15 |
6 |
B |
= |
|
2 |
6 |
BUDDHA |
40 |
22 |
4 |
- |
- |
|
12 |
13 |
First Total |
|
|
|
- |
- |
|
1+2 |
1+3 |
Add to Reduce |
1+0+3 |
5+8 |
1+3 |
Q |
- |
|
3 |
4 |
Second Total |
|
|
|
- |
- |
|
- |
|
Reduce to Deduce |
- |
1+3 |
- |
- |
- |
|
3 |
|
Essence of Number |
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|
|
H |
= |
8 |
|
4 |
HAIL |
30 |
21 |
3 |
T |
= |
2 |
|
3 |
THE |
33 |
15 |
6 |
D |
= |
4 |
|
6 |
DHARMA |
45 |
27 |
9 |
- |
- |
14 |
|
13 |
Add to Reduce |
|
|
|
- |
- |
1+4 |
|
1+3 |
Reduce to Deduce |
1+0+8 |
6+3 |
1+8 |
Q |
- |
5 |
|
4 |
Essence of Number |
|
|
|
H |
= |
8 |
|
4 |
HAIL |
30 |
21 |
3 |
T |
= |
2 |
|
3 |
THE |
33 |
15 |
6 |
S |
= |
1 |
|
6 |
SANGHA |
50 |
23 |
5 |
- |
- |
11 |
|
13 |
First Total |
|
|
|
- |
- |
1+1 |
|
1+3 |
Add to Reduce |
1+1+3 |
5+9 |
1+4 |
Q |
- |
2 |
|
4 |
Second Total |
|
|
|
- |
- |
- |
|
|
Reduce to Deduce |
- |
1+4 |
- |
- |
- |
2 |
|
|
Essence of Number |
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|
|
B |
= |
2 |
|
6 |
BUDDHA |
40 |
22 |
4 |
D |
= |
4 |
|
6 |
DHARMA |
45 |
27 |
9 |
S |
= |
1 |
|
6 |
SANGHA |
50 |
23 |
5 |
- |
- |
7 |
|
18 |
Add to Reduce |
|
|
|
- |
- |
- |
|
1+8 |
Reduce to Deduce |
1+3+5 |
7+2 |
1+8 |
Q |
- |
7 |
|
9 |
Essence of Number |
|
|
|
13 |
HAIL THE BUDDHA |
67 |
13 |
4 |
|
H+A |
9 |
9 |
|
|
I |
9 |
9 |
|
|
L+T+H+E |
45 |
18 |
|
|
B+U+D |
27 |
9 |
|
|
D |
4 |
4 |
|
|
H+A |
9 |
9 |
|
13 |
HAIL THE BUDDHA |
103 |
58 |
49 |
1+3 |
- |
1+0+3 |
5+8 |
4+9 |
4 |
HAIL THE BUDDHA |
4 |
13 |
13 |
- |
- |
- |
1+3 |
1+3 |
4 |
HAIL THE BUDDHA |
4 |
4 |
4 |
8 |
THIRTEEN |
99 |
45 |
9 |
H |
= |
|
8 |
4 |
HAIL |
30 |
21 |
3 |
T |
= |
|
2 |
3 |
THE |
33 |
15 |
6 |
B |
= |
|
2 |
6 |
BUDDHA |
40 |
22 |
4 |
- |
- |
|
12 |
13 |
First Total |
|
|
|
- |
- |
|
1+2 |
1+3 |
Add to Reduce |
1+0+3 |
5+8 |
1+3 |
Q |
- |
|
3 |
4 |
Second Total |
|
|
|
- |
- |
|
- |
|
Reduce to Deduce |
- |
1+3 |
- |
- |
- |
|
3 |
|
Essence of Number |
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- |
- |
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8 |
- |
9 |
- |
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8 |
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8 |
- |
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3+3 |
= |
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= |
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- |
- |
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- |
1 |
- |
3 |
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- |
5 |
|
2 |
3 |
4 |
4 |
- |
1 |
|
|
|
2+5 |
= |
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= |
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- |
1 |
- |
12 |
|
|
- |
5 |
|
2 |
21 |
4 |
4 |
- |
1 |
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7+0 |
= |
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= |
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- |
- |
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8 |
1 |
9 |
12 |
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|
8 |
5 |
|
2 |
21 |
4 |
4 |
8 |
1 |
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1+0+3 |
= |
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= |
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8 |
1 |
9 |
3 |
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8 |
5 |
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2 |
3 |
4 |
4 |
8 |
1 |
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5+8 |
= |
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1+3 |
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- |
- |
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- |
- |
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occurs |
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- |
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2 |
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occurs |
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1+3 |
1+3 |
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3+2 |
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1+3 |
- |
5+8 |
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4+0 |
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4 |
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13 |
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- |
8 |
1 |
9 |
3 |
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8 |
5 |
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2 |
3 |
4 |
4 |
8 |
1 |
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- |
- |
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- |
- |
1+3 |
- |
- |
4 |
4 |
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8 |
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9 |
- |
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8 |
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8 |
- |
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3+3 |
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- |
1 |
- |
3 |
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- |
5 |
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2 |
3 |
4 |
4 |
- |
1 |
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2+5 |
= |
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= |
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- |
1 |
- |
12 |
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- |
5 |
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2 |
21 |
4 |
4 |
- |
1 |
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7+0 |
= |
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= |
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- |
- |
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8 |
1 |
9 |
12 |
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8 |
5 |
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2 |
21 |
4 |
4 |
8 |
1 |
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1+0+3 |
= |
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= |
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8 |
1 |
9 |
3 |
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8 |
5 |
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2 |
3 |
4 |
4 |
8 |
1 |
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5+8 |
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1+3 |
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|
|
4 |
4 |
|
|
|
|
|
occurs |
x |
|
= |
|
= |
|
- |
|
- |
|
|
|
- |
|
5 |
|
|
|
|
|
|
- |
- |
- |
|
occurs |
x |
|
= |
|
= |
|
- |
|
- |
|
|
|
|
|
|
|
|
|
|
|
|
- |
- |
- |
|
occurs |
x |
|
= |
|
2+4 |
|
- |
|
|
|
|
|
|
|
|
|
|
- |
|
|
|
|
- |
- |
|
occurs |
x |
|
= |
|
= |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
13 |
|
|
|
|
1+3 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
3+2 |
- |
|
1+3 |
- |
5+8 |
- |
4+0 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
4 |
|
13 |
|
|
- |
8 |
1 |
9 |
3 |
|
|
8 |
5 |
|
2 |
3 |
4 |
4 |
8 |
1 |
|
|
- |
- |
|
- |
- |
1+3 |
- |
- |
4 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
13 |
HAIL THE DHARMA |
67 |
13 |
4 |
|
H+A |
9 |
9 |
|
|
I |
9 |
9 |
|
|
L+T+H+E |
45 |
18 |
|
|
D |
4 |
4 |
|
|
H+A |
9 |
9 |
|
|
R |
18 |
9 |
|
|
M+A |
14 |
5 |
|
13 |
HAIL THE DHARMA |
108 |
63 |
54 |
1+3 |
- |
1+0+8 |
6+3 |
5+4 |
4 |
HAIL THE DHARMA |
9 |
9 |
9 |
H |
= |
8 |
|
4 |
HAIL |
30 |
21 |
3 |
T |
= |
2 |
|
3 |
THE |
33 |
15 |
6 |
D |
= |
4 |
|
6 |
DHARMA |
45 |
27 |
9 |
- |
- |
14 |
|
13 |
Add to Reduce |
|
|
|
- |
- |
1+4 |
|
1+3 |
Reduce to Deduce |
1+0+8 |
6+3 |
1+8 |
Q |
- |
5 |
|
4 |
Essence of Number |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
- |
- |
|
|
|
8 |
- |
9 |
- |
|
|
8 |
|
|
|
8 |
- |
- |
- |
- |
|
|
|
3+3 |
= |
|
= |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
- |
- |
|
|
|
- |
1 |
- |
3 |
|
|
- |
5 |
|
4 |
- |
1 |
9 |
4 |
1 |
|
|
|
3+0 |
= |
|
= |
|
|
|
|
|
- |
1 |
- |
12 |
|
|
- |
5 |
|
4 |
- |
1 |
18 |
13 |
1 |
|
|
|
7+5 |
= |
|
1+2 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
- |
- |
|
|
|
8 |
1 |
9 |
12 |
|
|
8 |
5 |
|
4 |
8 |
1 |
18 |
13 |
1 |
|
|
|
1+0+8 |
= |
|
= |
|
|
|
|
|
8 |
1 |
9 |
3 |
|
|
8 |
5 |
|
4 |
8 |
1 |
9 |
4 |
1 |
|
|
|
6+3 |
= |
|
= |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
- |
- |
|
- |
- |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
occurs |
x |
|
= |
|
|
|
- |
- |
|
|
|
- |
|
|
|
|
|
|
|
|
|
|
|
- |
|
|
occurs |
x |
|
= |
|
= |
|
- |
- |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
occurs |
x |
|
= |
|
= |
|
-`- |
-`- |
|
|
|
|
|
|
|
|
|
4 |
|
|
|
|
|
|
|
|
occurs |
x |
|
= |
|
= |
|
-- |
-- |
|
- |
|
|
|
- |
|
5 |
|
|
|
- |
|
|
- |
- |
- |
|
occurs |
x |
|
= |
|
= |
|
6 |
-`- |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
- |
- |
|
- |
|
- |
|
7 |
-`- |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
- |
- |
|
- |
|
- |
|
-- |
-- |
|
- |
|
|
|
|
|
|
|
|
|
- |
|
|
- |
- |
- |
|
occurs |
x |
|
= |
|
2+4 |
|
- |
- |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
- |
- |
|
occurs |
x |
|
= |
|
1+8 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
13 |
|
|
|
|
1+3 |
1+3 |
|
|
|
|
|
|
|
|
|
|
|
|
|
/ |
|
|
|
3+2 |
- |
|
1+3 |
- |
6+3 |
- |
3+6 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
4 |
|
|
|
|
- |
- |
8 |
1 |
9 |
3 |
|
|
8 |
5 |
|
4 |
8 |
1 |
9 |
4 |
1 |
|
|
- |
- |
|
- |
- |
- |
- |
- |
4 |
4 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
- |
- |
|
|
8 |
- |
9 |
- |
|
|
8 |
|
|
|
8 |
- |
- |
- |
- |
|
|
|
3+3 |
= |
|
= |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
- |
- |
|
|
- |
1 |
- |
3 |
|
|
- |
5 |
|
4 |
- |
1 |
9 |
4 |
1 |
|
|
|
3+0 |
= |
|
= |
|
|
|
|
- |
1 |
- |
12 |
|
|
- |
5 |
|
4 |
- |
1 |
18 |
13 |
1 |
|
|
|
7+5 |
= |
|
1+2 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
- |
- |
|
|
8 |
1 |
9 |
12 |
|
|
8 |
5 |
|
4 |
8 |
1 |
18 |
13 |
1 |
|
|
|
1+0+8 |
= |
|
= |
|
|
|
|
8 |
1 |
9 |
3 |
|
|
8 |
5 |
|
4 |
8 |
1 |
9 |
4 |
1 |
|
|
|
6+3 |
= |
|
= |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
- |
- |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
occurs |
x |
|
= |
|
|
|
- |
|
|
|
- |
|
|
|
|
|
|
|
|
|
|
|
- |
|
|
occurs |
x |
|
= |
|
= |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
occurs |
x |
|
= |
|
= |
|
|
|
|
|
|
|
|
|
|
|
4 |
|
|
|
|
|
|
|
|
occurs |
x |
|
= |
|
= |
|
- |
|
- |
|
|
|
- |
|
5 |
|
|
|
- |
|
|
- |
- |
- |
|
occurs |
x |
|
= |
|
= |
|
- |
|
- |
|
|
|
|
|
|
|
|
|
- |
|
|
- |
- |
- |
|
occurs |
x |
|
= |
|
2+4 |
|
- |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
- |
- |
|
occurs |
x |
|
= |
|
1+8 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
13 |
|
|
|
|
1+3 |
|
|
|
|
|
|
|
|
|
|
|
|
|
/ |
|
|
|
3+2 |
- |
|
1+3 |
- |
6+3 |
- |
3+6 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
4 |
|
|
|
|
- |
8 |
1 |
9 |
3 |
|
|
8 |
5 |
|
4 |
8 |
1 |
9 |
4 |
1 |
|
|
- |
- |
|
- |
- |
- |
- |
- |
4 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
13 |
HAIL THE SANGHA |
67 |
13 |
4 |
|
H+A |
9 |
9 |
|
|
I |
9 |
9 |
|
|
L+T+H+E |
45 |
18 |
|
|
S+A+N+G |
41 |
14 |
|
|
H+A |
9 |
9 |
|
13 |
HAIL THE SANGHA |
113 |
59 |
41 |
1+3 |
- |
1+1+3 |
5+9 |
4+1 |
4 |
HAIL THE SANGHA |
5 |
14 |
5 |
- |
- |
- |
1+4 |
- |
4 |
HAIL THE SANGHA |
5 |
5 |
5 |
H |
= |
8 |
|
4 |
HAIL |
30 |
21 |
3 |
T |
= |
2 |
|
3 |
THE |
33 |
15 |
6 |
S |
= |
1 |
|
6 |
SANGHA |
50 |
23 |
5 |
- |
- |
11 |
|
13 |
First Total |
|
|
|
- |
- |
1+1 |
|
1+3 |
Add to Reduce |
1+1+3 |
5+9 |
1+4 |
Q |
- |
2 |
|
4 |
Second Total |
|
|
|
- |
- |
- |
|
|
Reduce to Deduce |
- |
1+4 |
- |
- |
- |
2 |
|
|
Essence of Number |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
- |
- |
|
|
|
8 |
- |
9 |
- |
|
|
8 |
|
|
1 |
- |
5 |
|
8 |
- |
|
|
|
3+9 |
= |
|
1+2 |
|
|
|
|
|
8 |
- |
9 |
- |
|
|
8 |
|
|
19 |
- |
14 |
|
8 |
- |
|
|
|
6+6 |
= |
|
1+2 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
- |
- |
|
|
|
- |
1 |
- |
3 |
|
|
- |
5 |
|
|
1 |
|
7 |
- |
1 |
|
|
|
2+0 |
= |
|
= |
|
|
|
|
|
- |
1 |
- |
12 |
|
|
- |
5 |
|
|
1 |
|
7 |
- |
1 |
|
|
|
4+7 |
= |
|
1+1 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
- |
- |
|
|
|
8 |
1 |
9 |
12 |
|
|
8 |
5 |
|
19 |
1 |
14 |
7 |
8 |
1 |
|
|
|
1+1+3 |
= |
|
= |
|
|
|
|
|
8 |
1 |
9 |
3 |
|
|
8 |
5 |
|
1 |
1 |
5 |
7 |
8 |
1 |
|
|
|
5+9 |
= |
|
1+4 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
- |
- |
|
- |
- |
|
|
|
|
|
|
|
|
|
1 |
|
|
|
|
|
|
|
|
occurs |
x |
|
= |
|
|
|
- |
- |
|
|
|
- |
|
|
|
|
|
|
|
|
|
|
|
- |
|
|
occurs |
x |
|
= |
|
= |
|
- |
- |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
occurs |
x |
|
= |
|
= |
|
4 |
-`- |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
- |
- |
|
- |
|
- |
|
-- |
-- |
|
- |
|
|
|
- |
|
5 |
|
|
- |
5 |
|
|
- |
- |
- |
|
occurs |
x |
|
= |
|
1+0 |
|
6 |
-`- |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
- |
- |
|
- |
|
- |
|
-- |
|
|
|
|
|
|
|
|
|
|
|
|
|
7 |
|
|
|
|
|
occurs |
x |
|
= |
|
= |
|
-- |
-- |
|
- |
|
|
|
|
|
|
|
|
- |
|
|
|
- |
- |
- |
|
occurs |
x |
|
= |
|
2+4 |
|
- |
- |
|
|
|
|
|
|
|
|
|
- |
|
|
|
|
|
- |
- |
|
occurs |
x |
|
= |
|
= |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
13 |
|
|
|
|
1+0 |
1+3 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
3+5 |
- |
|
1+3 |
- |
5+9 |
- |
3+2 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
4 |
|
|
|
|
- |
- |
8 |
1 |
9 |
3 |
|
|
8 |
5 |
|
1 |
1 |
5 |
7 |
8 |
1 |
|
|
- |
- |
|
- |
- |
1+4 |
- |
- |
1 |
4 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
5 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
- |
- |
|
|
8 |
- |
9 |
- |
|
|
8 |
|
|
1 |
- |
5 |
|
8 |
- |
|
|
|
3+9 |
= |
|
1+2 |
|
|
|
|
8 |
- |
9 |
- |
|
|
8 |
|
|
19 |
- |
14 |
|
8 |
- |
|
|
|
6+6 |
= |
|
1+2 |
|
|
|
|
|
|
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- |
- |
|
|
- |
1 |
- |
3 |
|
|
- |
5 |
|
|
1 |
|
7 |
- |
1 |
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|
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2+0 |
= |
|
= |
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|
|
- |
1 |
- |
12 |
|
|
- |
5 |
|
|
1 |
|
7 |
- |
1 |
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4+7 |
= |
|
1+1 |
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- |
- |
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|
8 |
1 |
9 |
12 |
|
|
8 |
5 |
|
19 |
1 |
14 |
7 |
8 |
1 |
|
|
|
1+1+3 |
= |
|
= |
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|
|
8 |
1 |
9 |
3 |
|
|
8 |
5 |
|
1 |
1 |
5 |
7 |
8 |
1 |
|
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|
5+9 |
= |
|
1+4 |
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- |
- |
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- |
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1 |
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occurs |
x |
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= |
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- |
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|
- |
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- |
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|
occurs |
x |
|
= |
|
= |
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- |
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|
occurs |
x |
|
= |
|
= |
|
- |
|
- |
|
|
|
- |
|
5 |
|
|
- |
5 |
|
|
- |
- |
- |
|
occurs |
x |
|
= |
|
1+0 |
|
- |
|
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|
7 |
|
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|
occurs |
x |
|
= |
|
= |
|
- |
|
- |
|
|
|
|
|
|
|
|
- |
|
|
|
- |
- |
- |
|
occurs |
x |
|
= |
|
2+4 |
|
- |
|
|
|
|
|
|
|
|
|
- |
|
|
|
|
|
- |
- |
|
occurs |
x |
|
= |
|
= |
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|
13 |
|
|
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|
1+3 |
|
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|
|
|
|
|
|
3+5 |
- |
|
1+3 |
- |
5+9 |
- |
3+2 |
|
|
|
|
|
|
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|
|
|
|
|
|
|
|
4 |
|
|
|
|
- |
8 |
1 |
9 |
3 |
|
|
8 |
5 |
|
1 |
1 |
5 |
7 |
8 |
1 |
|
|
- |
- |
|
- |
- |
1+4 |
- |
- |
4 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
5 |
|
|
.
S |
= |
1 |
- |
4 |
SIGN |
49 |
22 |
4 |
S |
= |
1 |
- |
5 |
SIGNS |
68 |
23 |
5 |
S |
= |
1 |
- |
6 |
SIGNAL |
62 |
26 |
8 |
S |
= |
1 |
- |
7 |
SIGNALS |
81 |
27 |
9 |
S |
= |
1 |
- |
6 |
SIGNALLED |
164 |
38 |
2 |
S |
= |
1 |
- |
7 |
SIGNALLING |
104 |
50 |
5 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
S |
= |
1 |
- |
6 |
SYMBOL |
86 |
23 |
5 |
S |
= |
1 |
- |
7 |
SYMBOLS |
105 |
24 |
6 |
S |
= |
1 |
- |
9 |
SYMBOLISE |
119 |
38 |
2 |
S |
= |
1 |
- |
9 |
SYMBOLOGY |
133 |
43 |
7 |
S |
= |
1 |
- |
10 |
SYMBOLISED |
123 |
42 |
6 |
S |
= |
1 |
- |
11 |
SYMBOLISING |
144 |
54 |
9 |
S |
= |
1 |
- |
12 |
SYMBOLOGICAL |
133 |
52 |
7 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
N |
= |
5 |
- |
6 |
NUMBER |
73 |
28 |
1 |
N |
= |
5 |
- |
7 |
NUMBERS |
92 |
29 |
2 |
N |
= |
5 |
- |
7 |
NUMERAL |
84 |
30 |
3 |
N |
= |
5 |
- |
8 |
NUMERALS |
103 |
31 |
4 |
N |
= |
5 |
- |
9 |
NUMERICAL |
96 |
42 |
6 |
N |
= |
5 |
- |
8 |
NUMBERED |
82 |
37 |
1 |
N |
= |
5 |
- |
9 |
NUMBERING |
103 |
49 |
4 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
D |
= |
4 |
- |
5 |
DIGIT |
49 |
31 |
4 |
D |
= |
4 |
- |
6 |
DIGITS |
68 |
32 |
5 |
D |
= |
4 |
- |
7 |
DIGITAL |
62 |
35 |
8 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
L |
= |
3 |
- |
6 |
LETTER |
80 |
26 |
8 |
L |
= |
3 |
- |
7 |
LETTERS |
99 |
27 |
9 |
L |
= |
3 |
- |
8 |
LETTERED |
89 |
35 |
9 |
L |
= |
3 |
- |
9 |
LETTERING |
110 |
56 |
2 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
C |
= |
3 |
- |
5 |
COUNT |
73 |
19 |
1 |
C |
= |
3 |
- |
6 |
COUNTS |
92 |
20 |
2 |
C |
= |
3 |
- |
7 |
COUNTED |
82 |
28 |
1 |
C |
= |
3 |
- |
8 |
COUNTING |
103 |
40 |
4 |
C |
= |
3 |
- |
9 |
COUNTLESS |
128 |
29 |
2 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
C |
= |
3 |
- |
6 |
CYPHER |
75 |
39 |
3 |
C |
= |
3 |
- |
7 |
CYPHERS |
94 |
40 |
4 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
E |
= |
5 |
- |
7 |
ENCRYPT |
101 |
28 |
1 |
E |
= |
5 |
- |
8 |
ENCRYPTS |
120 |
39 |
3 |
E |
= |
5 |
- |
9 |
ENCRYPTED |
110 |
47 |
2 |
E |
= |
5 |
- |
10 |
ENCRYPTION |
139 |
58 |
4 |
E |
= |
5 |
- |
10 |
ENCRYPTING |
131 |
59 |
5 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
G |
= |
7 |
- |
4 |
GODS |
45 |
18 |
9 |
C |
= |
3 |
- |
5 |
CYCLE |
48 |
21 |
3 |
O |
= |
6 |
- |
2 |
OF |
21 |
12 |
3 |
T |
= |
2 |
- |
3 |
THE |
33 |
15 |
6 |
C |
= |
3 |
- |
6 |
CIRCLE |
68 |
32 |
5 |
O |
= |
6 |
- |
2 |
OF |
21 |
12 |
3 |
T |
= |
2 |
- |
3 |
THE |
33 |
15 |
6 |
C |
= |
3 |
- |
6 |
CIRCLE |
68 |
32 |
5 |
O |
= |
6 |
- |
2 |
OF |
21 |
12 |
3 |
T |
= |
2 |
- |
3 |
THE |
33 |
15 |
6 |
C |
= |
3 |
- |
5 |
CYCLE |
48 |
21 |
3 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
C |
= |
3 |
- |
8 |
CREATORS |
99 |
36 |
9 |
D |
= |
4 |
- |
6 |
DIVINE |
63 |
36 |
9 |
E |
= |
5 |
- |
7 |
ETERNAL |
75 |
30 |
3 |
L |
= |
3 |
- |
6 |
LIVING |
73 |
37 |
1 |
M |
= |
4 |
- |
4 |
MIND |
40 |
22 |
4 |
|
|
|
|
13 |
|
146 |
65 |
2 |
|
|
|
|
|
|
|
|
|
|
|
|
|
1 |
1 |
|
5 |
5 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
2 |
1 |
|
14 |
5 |
|
|
|
|
|
|
|
|
|
|
|
L |
= |
3 |
3 |
1 |
L |
12 |
3 |
3 |
|
|
|
|
|
|
|
|
|
|
I |
= |
9 |
4 |
1 |
I |
9 |
9 |
9 |
|
|
|
|
|
|
|
|
|
9 |
|
|
|
5 |
1 |
|
7 |
7 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
6 |
1 |
|
8 |
8 |
|
|
|
|
|
|
|
|
|
8 |
|
|
|
|
7 |
1 |
|
20 |
2 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
8 |
1 |
|
5 |
5 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
9 |
1 |
|
14 |
5 |
|
|
|
|
|
|
|
|
|
|
|
M |
= |
4 |
10 |
1 |
M |
13 |
4 |
4 |
|
|
|
|
|
|
|
|
|
|
|
|
|
11 |
1 |
|
5 |
5 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
12 |
1 |
|
14 |
5 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
13 |
1 |
|
20 |
2 |
|
|
|
|
|
|
|
|
|
|
|
- |
- |
59 |
- |
10 |
|
146 |
65 |
65 |
|
|
|
|
|
30 |
|
|
|
|
- |
- |
5+9 |
- |
1+0 |
|
1+4+6 |
6+5 |
6+5 |
|
|
|
|
|
3+0 |
|
|
|
|
- |
- |
14 |
- |
1 |
|
2 |
11 |
11 |
|
|
|
|
|
7 |
|
|
|
|
- |
- |
1+4 |
|
|
1 |
|
1+1 |
1+1 |
|
|
|
|
|
|
|
|
|
|
- |
- |
5 |
- |
1 |
|
|
2 |
2 |
|
|
|
|
|
7 |
|
|
|
|
|
|
|
|
13 |
|
146 |
65 |
2 |
|
|
|
|
|
|
|
|
|
|
|
|
|
1 |
1 |
|
5 |
5 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
2 |
1 |
|
14 |
5 |
|
|
|
|
|
|
|
|
|
|
|
L |
= |
3 |
3 |
1 |
L |
12 |
3 |
3 |
|
1 |
|
|
|
|
6 |
|
|
|
I |
= |
9 |
4 |
1 |
I |
9 |
9 |
9 |
|
1 |
|
|
|
|
6 |
|
|
9 |
|
|
|
5 |
1 |
|
7 |
7 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
6 |
1 |
|
8 |
8 |
|
|
|
|
|
|
|
|
|
8 |
|
|
|
|
7 |
1 |
|
20 |
2 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
8 |
1 |
|
5 |
5 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
9 |
1 |
|
14 |
5 |
|
|
|
|
|
|
|
|
|
|
|
M |
= |
4 |
10 |
1 |
M |
13 |
4 |
4 |
|
1 |
|
|
|
|
6 |
|
|
|
|
|
|
11 |
1 |
|
5 |
5 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
12 |
1 |
|
14 |
5 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
13 |
1 |
|
20 |
2 |
|
|
|
|
|
|
|
|
|
|
|
- |
- |
59 |
- |
10 |
|
146 |
65 |
65 |
|
|
|
|
|
30 |
|
|
|
|
- |
- |
5+9 |
- |
1+0 |
|
1+4+6 |
6+5 |
6+5 |
|
|
|
|
|
3+0 |
|
|
|
|
- |
- |
14 |
- |
1 |
|
2 |
11 |
11 |
|
|
|
|
|
7 |
|
|
|
|
- |
- |
1+4 |
|
|
1 |
|
1+1 |
1+1 |
|
|
|
|
|
|
|
|
|
|
- |
- |
5 |
- |
1 |
|
|
2 |
2 |
|
|
|
|
|
7 |
|
|
|
|
LETTERS TRANSPOSED INTO NUMBER REARRANGED IN NUMERICAL ORDER
LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S THE 5FIVE5S THE 5FIVE5S
5 x 6 = 30
"The most common letter in the English alphabet is E."
|
|
|
|
13 |
|
146 |
65 |
2 |
|
|
|
|
|
|
|
|
|
|
|
|
|
7 |
1 |
|
20 |
2 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
13 |
1 |
|
20 |
2 |
|
|
|
|
|
|
|
|
|
|
|
L |
= |
3 |
3 |
1 |
L |
12 |
3 |
3 |
|
1 |
|
|
|
|
6 |
|
|
|
M |
= |
4 |
10 |
1 |
M |
13 |
4 |
4 |
|
1 |
|
|
|
|
6 |
|
|
|
|
|
|
1 |
1 |
|
5 |
5 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
2 |
1 |
|
14 |
5 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
8 |
1 |
|
5 |
5 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
9 |
1 |
|
14 |
5 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
11 |
1 |
|
5 |
5 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
12 |
1 |
|
14 |
5 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
5 |
1 |
|
7 |
7 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
6 |
1 |
|
8 |
8 |
|
|
|
|
|
|
|
|
|
8 |
|
I |
= |
9 |
4 |
1 |
I |
9 |
9 |
9 |
|
1 |
|
|
|
|
6 |
|
|
9 |
- |
- |
59 |
- |
10 |
|
146 |
65 |
65 |
|
|
|
|
|
30 |
|
|
|
|
- |
- |
5+9 |
- |
1+0 |
|
1+4+6 |
6+5 |
6+5 |
|
|
|
|
|
3+0 |
|
|
|
|
- |
- |
14 |
- |
1 |
|
2 |
11 |
11 |
|
|
|
|
|
7 |
|
|
|
|
- |
- |
1+4 |
|
|
1 |
|
1+1 |
1+1 |
|
|
|
|
|
|
|
|
|
|
- |
- |
5 |
- |
1 |
|
|
2 |
2 |
|
|
|
|
|
7 |
|
|
|
|
|
|
|
|
13 |
|
146 |
65 |
2 |
|
|
|
|
|
|
|
|
|
|
|
7 |
1 |
|
20 |
2 |
|
|
|
|
|
|
|
|
|
|
|
|
13 |
1 |
|
20 |
2 |
|
|
|
|
|
|
|
|
|
L |
= |
3 |
3 |
1 |
L |
12 |
3 |
3 |
|
|
|
|
|
|
|
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M |
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BODY MAGIC
AN ENCYCLOPAEDIA OF ESOTERIC MAN
Benjamin Walker 1979
MEDITATION
Page 236
An aid to mental development, and, according to its advocates, to
' spiritual advancement and enlightenment, involves a great deal of mental discipline. Some people have a natural aptitude for meditation, but most need to adopt guidelines and follow certain fixed procedures. Meditation is an ordered course in a particular direction aimed at a predetermined goal in a form of self-induced xenophrenia. Throughout the meditative process, even during all the apparently 'unconscious' or trance phases, there is /Page 237 /tinuity of conscious awareness. Meditation can confer genuine benefits, but is not without its pitfalls. The four chief stages in the meditative tradition are briefly outlined below.
(1) Attention, the first stage, is said to be like 'preparing to enter the pool of the mind'. It requires an intentness of consciousness, the direction of awareness by an act of will. But because men are constantly beset by irrelevant lures and diverted by transient issues, they need meditative aids, which are provided at this stage. This first phase is known in yoga as pratyahara, 'withholding', or the exclusion of distractions from the mind such as sense objects and conceptual notions. In Buddhist meditation one can start by focusing the mind on a simple object such as a bare pole standing upright on the ground. It must be done in a state of 'relaxed attentiveness', with no attempt at analytical thought. When extraneous thoughts arise one must not follow them; they should be disregarded, as bubbles on the surface, and allowed to burst and vanish.
Psychologists point out, however, that rigid, undeviating attention can also be pathological in origin. It is then known as hyperprosexia (Gk. pros, 'over', exo, 'to hold'), a psychotic condition in which the mind takes hold of an idea with unshakeable fixity. This is found in various kinds of mental disorder. Certain forms of monoideism (singleness of idea), as in ceaseless daydreaming; or in erotic, status or power fantasizing; and monomania, where the mind is obsessed with a single thought (idee fixe), and one keeps reverting to it in speech, are symptomatic of the same pathology. A number of seemingly paranormal faculties have been explained in terms of such hyperprosexia, where the powers of attention, observation and discrimination are at work to an abnormal degree, so that people can apparently see, hear and feel things that are beyond the scope of the average person.
(2) Concentration, the next stage, is the ability to centre one's consciousness on a subject without being distracted. It is 'entering the pool of the mind'. In yoga this stage is known as dharana, 'holding'. In the Buddhist system the exercise of the previous stage may be advanced to include some such qualification as : think of the same pole, but do not think of a monkey climbing it. The idea of the monkey has now been suggested to the student and he has deliberately to exclude it from consciousness. This is achieved without strain or effort, and in a condition of 'passive concentration'. Great /Page238/powers accrue from concentration. Sir John Woodroffe (d. 1908),
authority on tantrik yoga, wrote that by means of concentration alone, certain yogis are able to kill insects, birds and even larger animals. They can light a fire without flint or matches, by the same means.
The great mathematician and engineer, Archimedes (d. 212 Bc) of Syracuse, is supposed to have had extraordinary powers of concentration. The story goes that once deeply absorbed in a problem he unconsciously registered the rise of the water level as he immersed his body in the tub for a bath, and in a flash conceived the idea of an important hydrostatic principle. So profound was his mood that he immediately rushed through the streets crying, `Eureka! Eureka!' (I have it), quite unaware of the fact that he was still naked. The same genius during the capture of his beloved Syracuse by the Roman general, Marcellus, had been so absorbed in some mathematical diagrams he had drawn in the dust, that he said to a Roman soldier who came too close, `Do not disturb my circles, fellow,' which so annoyed the Roman that he killed him, in spite of specific instructions from Marcellus that the great scholar was not to be touched.
For training in concentration the Neoplatonist philosopher, Plotinus (d. AD 270), recommended mathematics, dialectics and analytical thought. Sufis refer to the middle stages in the meditative process as fikr or devotional concentration on higher things. But in all systems it is emphasized that without concentration no progress can be made, for it is by this means alone that the mind learns to become receptive to the messages from the higher planes.
(3) Contemplation involves deep internalizing of thought. This stage has been compared to 'diving into the pool of the mind'. Here the degree of mental absorption reaches a kind of trance. All the senses are closed to distracting incoming stimuli : one's consciousness is withdrawn and the mind focused inwards. It is a receptive state and some regard it as the final stage of meditation proper. It continues to be a mental operation, but the man absorbed in contemplation is divested of the ego. In yoga this stage is known as dhyana, 'contemplation', in Pali as jhana, in Chinese ch'an, and in Japanese zen. Plato (d. 347 Bc) in his Symposium relates how Socrates once remained standing motionless, absorbed in profound meditation, for the space of /Page 239/ of St Thomas Aquinas (d. 1274) who was once so rapt in meditation on the divine mysteries that he scorched his finger without noticing it.
(4) Many exponents agree that the final stage of the meditative process takes one beyond meditation, and outside the mental plane altogether. One's consciousness is divorced from all empirical content, unmixed with sensation, pathemia or thought. It is a stage of `mindless awareness', unconnected with any direct cerebral activity. This transcendent state is known by various names. It is the samadhi, `conjoining', of yoga; the nirvana, 'extinction', of the Buddhist; the satori, 'illumination' of the zen practitioner; the unio mystica, `mystical union', of the western mystic; and the fan'a, 'annihilation', of the sufi. It has been described as the exaltation of consciousness to 'the highest degree, yet recallable to the conscious mind after the experience is over.
The neoplatonist, Iamblichus (d. AD 333), said that the power of contemplation can at times be so great that the soul leaves the body. And indeed others speak of this last stage as a movement of the soul resembling the spiritual ecstasy* achieved by prophets, sages and mystics. It is a kind of rapture, a peak experience of clear and unclouded bliss. It has been referred to as a merging with the Total, Pure, Objective or Cosmic Consciousness, perhaps representing a flicker of the consciousness of God. But many have denied this as presumptuous. The sufis speaking of the final stage in the mystic's progress, which they call hal, declare that it cannot ever come solely through man's effort, however assiduously he tries, since it is vouchsafed by God's grace. Hal, they declare, is gifted.
Certain physiological concomitants are associated with the trance state, and in recent years scientists have carried out extensive tests to measure the changes that occur in the body when a person is in a meditative trance. Hindu yogis, zen Buddhist monks, Egyptian fakirs, Voodoo practitioners, African medicine-men and Siberian shamans, have all been subjected to such tests. While the results are not conclusive certain factors do seem to be constant. For instance, it has been found that cardiac activity decreases, the heartbeat is slower than normal, blood pressure falls, the general metabolic rate is reduced. Breathing slows down, and oxygen consumption may be appreciably lower than the minimum necessary to support life. The temperature may be feverish, reaching 39°C./Page 240/
239(102°F.), but this is not always so. EEGs indicate that alpha waves (see brain waves) predominate.
Properly undertaken there would appear to be much physical and mental benefit in the complete relaxation and tranquillity that many meditative disciplines provide. The bodily energies are restored and the powers of concentration developed. But the effects of meditation go beyond body and mind, and penetrate to the deepest recesses of the human psyche. Most responsible exponents today affirm that meditative exercises should never be undertaken lightly. Buddha laid great emphasis on the need for 'right meditation'.
In the first place the purpose of meditation has to be very clearly determined. Meditating on a practical problem is actually a form of attentive concentration, and can be a useful aid to its solution. Meditating in order to understand oneself and acquire discipline and self-control can be very beneficial if carried out in the proper spirit. Sometimes extravagant promises of personal success are held out to the student as a reward for his effort. But we are warned that any meditation undertaken with the object of obtaining siddhi (Sanskrit, 'power), or gaining wealth, or injuring one's enemies, can do great harm to the practitioner.
Again, the methods of meditation are also very important. The aids adopted, the ritual paraphernalia used, can all serve as pitfalls for the beginner. Meditation on the psychic centres (chakras) can stimulate them and cause them to be needlessly activated. It has been said, 'More men and women have been driven insane through a premature awakening of the forces latent in these centres than most students realize' (Anon., 1935, p. 23). It is also undesirable to meditate on one's guru or preceptor, such as many Hindu systems advocate. Not only does this smack of idolatry, but it can be used by an unscrupulous guru to gain ascendency over a pupil in more ways than one (see expersonation).
Experts further warn that nothing should be done to precipitate the meditative state, such as quick methods of inducing xenophrenia, through drugs for example. Some occult systems employ magical designs : the mandala of the Buddhist, the eight trigrams of the I-Ching, the kabbalistic tree, the tarot trumps; and also vibratory phonemes or mantras. They may be used in order to effect changes of consciousness, and in some cases to raise thought-forms and elemental entities. These are illusory phenomena artsing from false / Page 241/ meditation, causing fantasies to emerge from the unconscious mind. They act like poisons in the spiritual system.
Again, meditation, for all the virtues claimed on its behalf, can be negative and meaningless, as many inadvertently confess when they reveal that they 'empty the mind', or 'Concentrate on nothingness'. Spiritually, the value of many forms of meditation may be regarded as negligible, and could even be retrograde. Alice Bailey says, `It is essential to realize that meditation can be very dangerous work.'
Correct meditation avoids esoteric techniques and tricks, concentration on the chakras, the repetition of meaningless syllables, ritual procedures, visualization of the guru. The purest form of meditation, it is said, can only be directed to pure ends and use pure means, and is best achieved by devotion to God. When accompanied by beneficient and positive thoughts for the welfare of others, such meditation has a healing virtue for the soul, and this indeed is what the word originally signified (from Latin, mederi, 'to heal').
Meditation that is described as 'getting close to God without humility', and that 'does not ask for guidance' (Anon., 1935, p. 7), might be regarded by many as both arrogant and foolhardy. The personal effort in meditation, without divine grace, can lead one to the shoals. The practitioner can soon be led to believe that he is divine, a self-delusion that is fostered by the autohypnotic repetition of mantras like Aham Brahmasmi (I am God). This leads to antinomianism, the meditator ending up by believing that he is absolved from the requirements of the ethical, moral or religious law, and above spiritual judgment.
Because of the traps that beset the path, theistic religions such as Judaism, Christianity and Islam declare that no method of inner development should be divorced from religion, nor should any method of development be undertaken in a spirit of self-sufficiency. In essence, meditation is humble supplication to God, as a creature to his Creator, in the form of prayer.
MEMORY
The power of retaining, recalling and recognizing previous experience. In its most developed and significant meaning memory is a faculty of the higher intellect. Memory serves as a link with our own past and constitutes an all-important ingredient in the integrative process of our personalities and the recognition of ourselves as individuals. Memory alone forms the link in the continuous flux of perception, and is, according to David Hume (d. 1776), 'the source of personal identity'.
In amnesia or loss of memory, frequently due to injury or shock, one is unable to remember the past, either totally, which is very rare, or partially, where one cannot recall a particular place, time or experience related to a particular set of circumstances usually of
a traumatic character. In the form of amnesia known as fugue, `flight', the victim forgets his name, address, occupation and his personal identity. He has no knowledge of his past, and as a rule disappears from his usual haunts. In other respects he is perfectly normal and his intellect remains unimpaired./Page 243/What we consciously remember is obviously only a small part of our total memory, even if we cannot recall it to conscious awareness. We do not remember most of our dreams, nor do we remember countless incidents that have happened to us a few years, a few months, even a few days ago. We do not remember large segments of our youthful experiences, nor much of our childhood, and nothing of our early infancy and prenatality. Speaking of the strange amnesia that blots out much of the first six or eight years of our life, Sigmund Freud said that 'it serves for each individual as a prehistory'.
It has been estimated that in the course of his seventy years of life, an individual, only when awake, receives and perhaps stores fifty trillion bits of information. (A 'bit', short for 'binary digit', is the smallest unit of information for a storage device, like a computer.) Yet no single event in our lives, however insignificant, is ever forgotten, as is suggested by the phenomenon of cryptomnesia (Gk. kryptos, 'hidden', mneme, 'memory), in which something previously experienced but forgotten is recalled, and now appears as a new experience without awareness of its original source. Religious exaltation, pre-mortem delirium, senility, insanity, high fever, disease, drug states, electrical stimulation of the brain, psychoanalysis, hypnotic trance and other xenophrenic states are among the conditions that often lead to the recall of memories long forgotten and apparently beyond recollection.
How far the human memory can go is still not clear, but age-regression suggests that there is virtually no limit to recall. In ageregressi9p one recollects very early periods of one's life, sometimes even the birth trauma. This is important for the psychologist who looks to the period of these early years for certain suppressed memories, which might be the genesis of later mental ills and aberrations. But the mere recollection is not enough; the patient must undergo the process of abreaction, during which he re-lives the pathogenic (disease-producing) memories in the same emotional state he originally experienced them and thus works off the unconscious repressed emotions associated with them. Abreaction therapy is akin to the pathesis or 'suffered' experience that the candidate had to undergo in the ancient Greek mysteries; or to what Aristotle (d. 322 Bc) called catharsis, 'purging', which he said was the function of great 'dramatic tragedy : to relieve the mind of pent-up emotion
Page 244
Experts contend that even prenatal events are recorded in the child's memory. The French psychical researcher, Col. Eugene Albert de Rochas (d. 1914), claimed that under hypnosis his subjects went right back through all the phases of their lives to infancy, birth and the foetal period. Indeed some people have claimed to remember their life as an embryo, and in a few instances have allegedly re-lived the sensations caused by sexual intercourse between parents during gestation. An even more fantastic claim was made by a woman who said that she had a consciousness of herself as a tiny speck at the very moment of her conception, that is, when sperm met ovum in her mother's womb. Finally, according to reincamationists, there is the age-regression that reaches back beyond prenatality to the memory of one's previous incarnation on earth.
Certain scientists believe that our memory is 'material' and registered entirely in the brain. An engrain is the hypothetical inscription or impress supposedly left on the living cerebral tissue as a result of any excitation caused by the stimuli of, experience. Millions of such engrams or neurograms are believed to combine to make up the fabric of physiological memory. Whether engrams are transmitted to progeny and inherited by them like other genetic characteristics is still debated.
The ancient Greeks thought of the mind as a tablet upon which one's personal experiences were inscribed 'like seal on wax'. Rene Descartes (d. 1650) said that every experience caused the 'animal spirits' to leave a trace on the pores of the brain, and the process of recall was one whereby the pineal gland impelled the animal spirits to seek out the earlier traces in the brain-pores. The English philosopher, John Locke (d. 1704), picking up the Greek idea, compared the mind of a child at birth to a tabula rasa, a 'clean slate', upon which the incoming impressions were written as they were received through the senses. Thomas Huxley (d. 1895) maintained that every sensory impression left behind a record in the molecular 'structure of the brain, in what he called the ideageneous molecules, which formed the basis of memory.
Russian scientists have been particularly interested in establishing a connection between the physical organism and the personality, or the brain-consciousness and character, without any non-material or 'spiritual' factor intervening. After Lenin's death in 1924 Russian surgeons spent two and a half years examining his brain in detail.
Books
Anonymous, Concentration and Meditation. A Manual of Mind Development, Buddhist Lodge, London, 1935.
Bailey, Alice, Letters on Occult Meditation, Lucis Publishing, New York, 1922.
Bailey, Alice, From Intellect to Intuition, Lucis Publishing, New York
/Page 242,/
Benson, H. and Wallace, R. K., 'The Physiology of Meditation', American Journal of Physiology, 1971, pp. 221, 795.
Eastcott, Michal, J., The Silent Path: An Introduction to Meditation, Rider, London, 1969.
Hare, W. L., Systems of Meditation in Religion, Philip Allan, London, 1937.
Hittleman, R., Guide to Yoga Meditation, Bantam Books, New York, 1969.
Jacobson, Edmund, Progressive Relaxation, University of Chicago Press, 1929.
Lounsbery, G. C., Buddhist Meditation, Kegan Paul, London, 1935. Metzner, Ralph, Maps of Consciousness, Macmillan, New York, 1971. Miles, E., The Power of Concentration, Methuen, London, 1919. Naranjo, C. and Ornstein, R. E., On the Psychology of Meditation,
Viking, New York, 1971.
Rawcliffe, D. H., The Psychology of the Occult, Rockliff, London, 1952.
White, J. (ed.), The Highest State of Consciousness, Doubleday, New York, 1972.
Wood, Ernest, Concentration, Theosophical Publishing House, Adyar, 1950.
MAGIC AND MYSTERY IN TIBET
Alexandra David Neel 1931
Page 204
2 x 4 = 8 2 + 4 = 6
Chapter 8
Psychic Phenomena in Tibet - How Tibetans Explain Them'
"...The fascination exercised by Tibet as an abode of sages and magici-ans dates from a time long back. Even before the Buddha, Indians turned with devout awe to the Himalayas, and many were the extra-ordinary stories about the mysterious, cloud enshrouded northern country extending beyond their mighty snow peaks. The Chinese also seem to have been impressed by the strangeness of Tibetan wilds. Amongst others, the legend of her great mystic philosopher Laotze relates that, at the end of his long career, the master riding an ox started for the mysterious land, crossed its borders and never returned. The same thing is sometimes told about Boddhidharma and some of his chinese disciples, followers of the Buddhist sect of meditation ( Ts'an sect).
Even nowadays one may often meet Indian pilgrims on the paths that climb towards the passes through which one enters Tibet, drag-ging themselves along in a dream; hypnotized, it seems, by an overpowering vision. When asked the motive of their journey most of them can only answer that they wish to die on Tibetan ground. And too often the cold climate, the high altitude, fatigue and starva-tion help them to realize their wish.
How can we explain this magnetic power in Tibet?
There is no doubt that the reputation enjoyed by the 'Land of Snow' for being a country of wizards and magician, a ground on which miracles daily occur, is the main cause of its attraction over the majority of its worshippers. But now one may ask for what reason Tibet has been credited with being the chosen land of occult law and supernormal phenomena.
Perhaps the most obvious case is that already mentioned, the extreme remoteness of the country, enclosed between formidable mountain ranges and immense deserts.
/ Page 205
"... I do not think it is exaggerated to say that its landscapes surpass, in all respects, those imagined by the fanciful architects of gods'and demons worlds.
No description can convey the least idea of the solemn majesty, the serene beauty, the awe- inspiring wilderness, the entrancing charm of the finest Tibetan scenes.
Often, when tramping across these solitary heights, one feels like an intruder. Unconsciously one slackens pace, lowers one's voice and words of apology for one's boldness come to the lips, ready to be uttered at the first sight of a legitimate superhuman master on whose ground one has trespassed.
Common Tibetan villagers and herdsman, though born amidst such surroundings are strongly influenced by them. Translated by their primitive minds, their impressions take the form of these fantastic demigods and spirits of a hundred kinds with whom they have densely populated the solitude of Tibet, and whose whimsical de-meanour is the inexhaustible theme of a rich folk-lore
On the other hand, just as the Chaldean shepherds of yore observ-ing the starry sky, on the shore of the Euphrates, laid the foundation of astronomy, so Tibetan anchorites and itinerant shamans have long pondered over the mysteries of their bewitching country and noted the phenomena which there found a favourable ground. Astrange art had its origin in their contemplations and many centuries ago, the magicians from the northern Transhimalayan land were already known and held in high repute in India"
"...It is certain that especially since the introduction of Buddhism, numbers of Indians, Nepalese, Chinese and other travellers have visi-ted Tibet, seen its bewildering sites and heard about the supernormal powers with which its dubtobs are credited. Amongst them, a few have probably approached the lamas or Bonpos magicians and listened to the mystic doctrines of contemplative hermits. Their
/ Page 206 /
travellers' tales, which inevitably grew and amplified as they were circulated, must have greatly contributed, together with the causes I have mentioned and other less apparent ones, to create around Tibet the glamorous atmosphere it now enjoys.
Must we conclude that the renown of Tibet as the land in which prodigies flourish, is entirely based on delusion? This would be as great an error as the uncritical acceptance of all the native tales, or of those lately conceived by the fertile brains of some facetious West-erners.
The best way is to be guided by the rather suprising opinion of the Tibetans themselves regarding miraculous events. None in Tibet deny that such events may take place, but no one regards them as miracles, according to the meaning of that term in the West, that is to say as supernatural events.
Indeed, Tibetans do not recognize any supernatural agent the so-called wonders, they think are as natural as common daily events and depend on the clever handling of little-known laws and forces.
All facts which, in other countries, are considered miraculousor, in any other way, ascribed to the arbitrary interference of beings be-longing to other worlds, are considered by Tibetan adepts of the secret lore 2 as psychic phenomena.
In a general way, Tibetans distinguish two categories of psychic phenomena.
1. The phenomena which are unconsciously produced either by one or by several individuals.
In that case, the author - or authors - of the phenomenon acting unconsciously, it is obvious that he does not aim at a fixed result.
2 The phenomena produced consciously, with a view of bringing about a prescribed result. These are generally - but not always - the work of a single person.
That 'person' may be a man or may belong to any one of the six classes of sentient beings which lamaists acknowledge as existing in our world. 3 Whosoever be its author, the phenomenon is produced by the same process, in accordance with some natural laws: there is no miracle
It may be of interest to remark here that Tibetans are staunch determinists. Each volition, they believe, is brought about by a num-ber of causes, of which some are near and others extremely remote.
I shall not lay stress on that point which is outside the present sub-ject. However the reader must bear in mind that, according to Tib-etans, each phenomenon, consciously or unconsciously generated, as
/ Page 207 /
well as each of our bodily or mental actions, is the fruit of manifold combined causes.
Amongst these causes, the first and more easily discernible ones are those which have arisen in the mind of the doer of the action, the conscious will of doing it. To these causes Tibetans assimilate those which, even unknown to the doer, have put into motion some forces which have led him to perform the action. Both kinds are styled gyu, 'immediate or principal cause.'
Then, come the outside-causes, not originating with the doer, which may have helped the accomplish-ment of the action. These are called kyen. 4
The remote causes are often represented by their 'descendants'5 These 'descendants' are the present conditions which exist as the effects of bodily or mental actions which have been done in the past, but not necessarily, done by the doer of the present act himself.
So, when concentration of thoughts is mentioned here below as the direct cause of a phenomenon, one must remember: first that according to Tibetan mystics, this concentration is not spontaneous, but determined; and secondly, that besides this direct apparent cause, there exist, in the background, a number of secondary causes which are equally necessary to bring about the phenomenon.
The secret of the psychic training, as Tibetans conceive it, consists in developing a power of concentration of mind greatly surpassing even that of men who are, by nature the most gifted in this respect.
Mystic masters affirm that by means of such concentration of mind, waves of energy are produced which can be used in certain ways. The term 'wave'is mine. I use it for clearness' sake and also because, as the reader will see, Tibetan mystics really mean some 'currents' or waves of force. However, they merely say shugs or tsal; that is to say, 'energy.' That energy, they believe, is produced every time that a physical or mental action takes place. - Action of the mind, of the speech and of the body, according to the Buddhist classification. - The production of psychic phenomena depends upon the strength of that energy and the direction in which it is pointed.
1. An object can be charged by these waves. It then becomes some-thing resembling our electric accumulators and may give back in one way or another, the energy stored in it. For instance, it will increase the vitality of one who touches it, infuse him with courage, etc. Practices grounded on this theory and aiming at beneficial results are current in Tibet. Numbers of lamas prepare pills, holy water, knotted scarves, charms printed on paper or cloth which are sup- /
Note 4. As an instance, the seed is the rgyu of the plant. The soil and the various substances which exist in it, the water, air, sun, the gardener who has sown the seed, etc, are rkyen (pronounced gyu and kyen).
5. In Tibetan rigs as an instance: the milk is present in the butter or cheese; the seed is present in the tree born from it. Tibetans freely use these illustra-tions
6. Written rtsal
Charge this up to my account scribe said Zed Aliz . So the far yonder scribe did just that, being careful not to overcharge
Page 208 /
posed to impart strength and health, or to keep away accidents, evil spirits, robbers, bullets and so on.
The lama must first purify himself by a proper diet and then con-centrate his thoughts on the object which he means to empower, in order to load it with wholesome influences. Several weeks or months are sometimes deemed necessary for that preparation. However, when it is only a question of charmed scarves, these are often knotted and consecrated in a few minutes.
2. The energy which is communicated to an object, pours into it a kind of life. That inanimate object becomes able to move and can perform certain actions at the command of its maker." The ngagspas are said to resort to these practices, to hurt or kill without arousing any suspicion that they are responsible for the casualty.
Here is an instance of the way in which the sorceror proceeds. Taking with him the object which is to be animated - let us say a knife destined to kill someone - the ngagspa shuts himself in seclu-sion for a period that may last over several months.
During that time he sits, concentrating his thoughts on the knife in front of him and endevouring to transfer to the inanimate object, his will to kill the particular individual whose death has been planned.
Various rites are often performed in connection with the ngagspa's concentration of mind. These aim at adding to the energy which the latter is capable of generating and transfusing into the knife.
Well I'll Rub a dagger said Alizzed rubbing the rubber dagger against a rubber rubber, until one or tother, or best a three, half-way disappeared.
Page 208 continued
Beings deemed more powerful than the sorcerer are either besought to co-operate willingly with him or coerced and compelled to let their energy flow into the weapon.
These 'beings' are often of a demoniacal kind, but in the case when the murder is deemed a righteous action, 7 useful to the welfare of many, lofty benevolent entities may be called in as helpers. These are always respectfully implored and no one attempts to coerce them. Some ngagpas think it useful to bring the weapon into touch with the man whom it is meant to kill or with objects habitually used by him.
Other adepts of the black art scoff at such a childish practice and declare that it discloses utter ignorance regarding the causes which may bring about the killing or hurting that is to appear accidental.
When the sorceror supposes that the knife is ready to perform its work, it is placed near the man who is to become its victim so that, almost always, he may be led to use it. Then, as soon as he seizes it, the knife moves, gives a sudden impulse to the hand which holds it, and the man whom it has been prepared stabs himself.
/ Page 209 /
It is said that when once the weapon has been animated in that way, it becomes dangerous for the ngagspa who, if he lacks the know-ledge and cleverness required to guard himself, may fall its victim.
Auto-suggestion is likely to result from the protracted meditation and the elaborate rites performed by the sorcerer while dwelling in seclusion, and it would not be suprising if some accident occurred to him. Nevertheless, apart from the stories of demons and spirits there may be a phenomenon similar to that which is said to occur when the phantom created by a magician breaks away from its maker's control.
Certain lamas and a few Bonpos have told me that it is a mistake to believe, in such cases as I have just mentioned, that the knife becomes animated and kills the man. It is the man, they said, who acts on auto-suggestion as a result of the sorcer's concentration of thought.
Though the ngagspa only aims at animating the knife, the man against whom the rites are performed is closely associated in his mind with the idea of the weapon. And so, as that man may be a fit re-ceiver of the occult 'waves' generated by the sorcerer - ( while the knife is not) he falls unconsciously under their influence. Then when touching the prepared knife, the view and touch of the latter put into motion the suggestion existing unknown to him, in the mans mind and he stabs himself.
Moreover, it is strongly believed that without any material object for transmission, proficient adepts of the secret lore can suggest, even from afar, to men or other beings, the idea of killing themselves in one way or the other.
All agree in saying that any such attempt cannot be successful against an adept in psychic training because such a one detects the 'waves' of forces pointed at him and is able to discriminate their nature and thrust back those which he deems harmful.
3. Without the help of any material object, the energy generated by the concentration of thoughts can be carried to more or less distant points. There this energy may manifest itself in various manners. For instance:
It can bring about psychic phenomena.
It can penetrate the goal ascribed to it and thus transfer the power generated elsewhere."
Leave that repeat in scribe said Zed Aliz for such marks coincidence, and such coincidence needs marking
Page 209
2 x 9 = 18 1 + 8 = 9
"3. Without the help of any material object, the energy generated by the concentration of thoughts can be carried to more or less distant points. There this energy may manifest itself in various manners."
"Mystic masters are said to use this process during the angkur rites.
Much could be said about these rites and the spirit which pervades them. The limited space allowed in an average size volume forbids an exhaustive account of all theories and practices of mystic Lamaism and I have reluctantly had to omit for the present a number of inter-esting subjects . I shall confine myself to a few words.
Lamaist angkur, literally 'empowerment' is not an 'initiation,' though for lack of other words, I have sometimes used that term in the course of the present book. The various angkurs are not meant
/ Page 210 /
to reveal esoteric doctrines, as initiations were, among the Greeks and other peoples. They have a decidely psychic character. The theory about them is that 'energy' may be transmitted from the mas-ter - or from some more occult store of forces - to the disciples who is able to tap the psychic waves in transmission.
According to lamist mystics, during the performance of the ang-kur rite a force is placed within the disciple's reach. The seizing and assimilating of that force is left to his ability.
In the course of talks I had on this subject with mystic initiates, they have defined angkur 'as a special opportunity'offered to a disciple of empowering himself.
By the same method , mystic masters are said to be able to dispatch waves of energy which in case of need, cheer, refresh and invigorate, physically and mentally, their distant disciples.
The process is not always meant to enrich the goal to which the waves are directed. On the contrary, sometimes when reaching that goal, these waves absorb a portion of its energy. Then, returning with this subtly stolen spoil, they pour it into the 'post' from which they have been sent forth, and in which they are reabsorbed." /
Your magic stick oh mystic master said mystic Meg, throwing an echo of a voice up against the sliver of a three sided silvered mirror
Page 210
continued /
"Some magicians, it is said, gain great strength or prolong their lives by incorporating this stolen energy.
4 Tibetan mystics also affirm that adepts well trained in concentra-tion are capable of visualizing the forms imagined by them and can thus create any kind of phantom: men, deities, animals, inanimate objects, landscapes, and so forth.
The reader must recall what has been said on this subject in refer-ence to the tulkus 8 and the innumerable phantoms which, according to the Dalai Lama, a Changchub semspa 9 has the power to generate.
These phantoms do not always appear as impalpable mirages, they are tangible and endowed with all the faculties and qualities naturally pertaining to the beings or things of which they have the appearance.
For instance, a phantom horse trots and neighs. The phantom rider who rides it can get off his beast, speak with a traveller on the road and behave in every way like a real person. A phantom house will shelter real travellers, and so on.
Such happenings abound in Tibetan stories and especially in the famous epic of King Gesar of Ling. The great hero multiplies himself. He produces phantom caravans with tents, hundreds of horses, lamas, merchants, servants and each of them plays his part. In battle he creates phantom armies which kill their enemies just as well as if they were authentic warriors.
All this appears to belong to the realm of fairy tales and one may wisely assume that ninety-nine out of a hundred of these stories are
/ Note 8 see Chapter 3
9 In Sanskrit a Bodhisatva. A highly spiritually developed being nearing the perfection of a Buddha.
Page 90
"... It follows that according to popular belief, a tulku is either the incarnation of a saintly or peculiarly learned departed personality, or the incarnation of a non-human entity."
Page 211
continued /
purely mythical. Yet disconcerting incidents occur, phenomena are witnessed which it is impossible to deny.Explanations of them are to be found by the observer himself, if he refuses to accept those offered by Tibetans. But often these Tibetan explanations, on account of their vaguely scientific form, attract the inquirer and become them-selves a field of investigation."
Page 214
"However interested we may feel in the other strange accomplishments with which Tibetan adepts of the secret lore are credited, the creation of thought forms seem the most puzzling.
We have already seen in the preceding chapter how the novice is trained to build up the form of his tutelary deity, but in that case the aim is a kind of philosophical enlightenment. The goal is different in other cases.
In order to avoid confusion, we will first consider another kind of phenomena which is often discussed, not only in Tibet, but in various other Eastern countries and even in the West. Some profess to see a certain anology between these and the creation of thought-forms, but, in fact, the process is not at all the same.
In nearly all countries there are people who believe in a subtle soul or spirit which, while the body lies asleep or in a cataleptic trance, can roam about in various places 14 and perform different deeds, sometimes associating for that purpose with a material body other than that with which it is habitually united."
"... In India, countless legends relate the strange adventures of men, demi-gods, or demons who enter dead bodies, act in guise of the dead man and then revert to their own frame which had meanwhile re-mained unconscious."
Page 216
"...It shows that the belief in the passing of some subtle self from one body to another, and even in its roaming about disembodied, was current in India.
Such belief was not infrequent in Tibet, where the 'translation' of the self from one body to another is called trong jug. 18
Possibly the theories regarding trong jug have been imported from India. Milares-pa, in his autobiography, relates that his guru Marpa was not taught the secret of trong jug by his own teacher Narota, but when already old made a journey to India to learn it.
It is to be noted that believers in the 'translation' of an ethereal self or 'double,' generally depict the body from which it withdraws, as remaining inanimate. Here lies the essential difference between that supposed phenomenon and the apparitions, voluntary or un-consciously created, of a tulpa, 19 either alike or different from its creator.
In fact, while the translation, as related in Indian or Tibetan stories,
/ Note 18 Spelt grong hjug.
19 Tulpa, spelt sprulpa, 'magic, illusory creations.'
Page 217 /
may well be regarded as a fable, the creation of tulpas seems worthy of investigation.
Phantoms, as Tibetans describe them, and those that I have myself seen do not resemble the apparitions which are said to occur during spiritualist seances.
In Tibet, the witnesses of these phenomena have not been especi-ally invited to endeavour to produce them, or to meet a medium known for producing them. Consequently, their minds are not pre-pared and intent on seeing apparitions. There is no table upon which the company lay there hands nor any medium in trance, nor a dark closet in which the latter is shut up. Darkness is not required, sun and open air do not keep away the phantoms.
As I have said, some apparitions are created on purpose either by a lengthy process resembling that described in the former chapter on the visualization of Yidam or, in the case of proficient adepts, instantaneously or almost instantaneously.
In other cases, apparently the author of the phenomenon gener-ates it unconsciously, and is not even in the least aware of the apparition being seen by others.
In connection with these kind of visualization or thought-form creation, I may relate a few phenomena which I have witnessed my-self..."
BUILD ME A CHORTEN A CHORTEN BUILD ME
I
WILL BUILD THEE A CHORTEN A CHORTEN WILL I BUILD THEE
TIBET
THE
IN
BETWEEN
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THE TIBETAN BOOK OF THE DEAD
LIBERATION
THROUGH UNDERSTANDING IN THE BETWEEN
Translated by Robert Thurman 1994
Page 11
"Thus while Western and Tibetan personalities share the complex of modernity
of consciousness, they are diametrically opposed in outlook, one focused outward
on matter and the other in-ward on mind."This difference
of personality underlies the difference between the two civilizations. While
the American national purpose is ever greater material productivity, the. Tibetan
national purpose is ever greater spiritual productivity. Spiritual productivity
is measured by how deeply one's wisdom can be developed, how broadly one's compassion
can exert itself. Tibetan Buddhists believe that outer reality is interconnected
with inner mental development over a beginningless and endless series of lives,
so they see no limit to how far the self and the environment can be transformed
for the better. The self can become a Buddha, a being of perfect wisdom and
compassion; and the environment can become a perfect Buddha-land, wherein no
one suffers pointlessly and all are there for the happiness of all.
The ultimate example of the inwardly directed rationality of the modern Tibetan
mind is precisely our present concern, the Tibetan exploration of death. The
outwardly directed Western mind long ago dismissed the topic of death and future
lives as archaic, of concern only to the superstitious traditional mind. Materialistic
habits of thought reduce the mind to matter and eliminate the soul. Ruling out
the pos-sibility of future lives, death is merely a physiological condition,
equated with a "flatline" on an electroencephalograph. There
is no interest at all in the states of the person or condition of the mind after
death. Scientific investigation restricts itself to the material quanta perceivable
by the physical senses, augmented by machinery, during this one bodily / Page
12 / life. At the same time, Westerners have set about exploring the outer world,
the farthest continents, the macro realms of the outer galaxies, and the micro
realms of the cell, the molecule, the atom, and the sub-atomic forces.
Tibetan inwardly directed reason put the material world second on its list of
priorities. Its prime concern was the world of inner expe- rience, the waking,
gross realm of causality, relativity, sensation, percept and concept, and the
subtle realm of image, light, ecstasy, trance, dream, and finally, death and
its beyond. The Tibetans considered the inner, subtlemost, experiential realm
the important point at which to assert control of all subjective and objective
cosmic events. And so they set about exploring this inner world, using analytic
insight and contempla-tive concentration to extend their awareness into every
crevice of ex- perience. They used the manipulation of dreams and inner visions
to visit lucidly the territories of the unconscious. They used focused dis-
identification with coarse subjectivity to gain access to the subtlest level
of sentience. And they used an augmented sense of mindfulness and memory to
gain access to past life experience, including the dreamlike experiences of
the between states traversed from death to birth."
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5 |
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3 |
8 |
3 |
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1 |
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3 |
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1 |
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9 |
9 |
9 |
2 |
ME |
18 |
9 |
9 |
3 |
|
27 |
18 |
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10 |
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90 |
45 |
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- |
- |
- |
- |
- |
- |
- |
- |
- |
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3 |
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33 |
15 |
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4 |
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45 |
27 |
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2 |
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21 |
12 |
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3 |
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27 |
18 |
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Add to Reduce |
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Reduce to Deduce |
1+2+6 |
7+2 |
2+7 |
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THE TIBETAN BOOK OF THE DEAD
OR
The After-Death Experiences on the Bardo Plane,
according to Lama Kazi Dawa-Samdup's English Rendering
Compiled and edited by
W.Y Evans-Wentz 1960
SRI KRISHNA'S REMEMBERING
"MANY LIVES, ARJUNA, YOU AND I HAVE LIVED, I REMEMBER THEM ALL, BUT THOU DOST NOT"
Bhagavad-Gita, iv, 5.
Page 222 (Addenda)
IV. THE GURU AND SHISHYA (OR CHELA) AND INITIATIONS
"Very frequently the Bardo Thodol directs the dying
or the deceased to concentrate mentally upon, or to visualize, his tutelary deity or else hisspiritual guru, and, at
other times, to recollect the teachings conveyed to him by his human guru, more especially at the time of the mystic initiation. Yogis and Tantrics ordinarily comment upon such ritualistic directions by saying that there exist three lines of gurus to whom reverence and worship are to be paid. The first and highest is purely superhuman, called in Sanskrit divyaugha, meaning . heavenly (or "divine ") line'; the second is of the
most highly developed human beings, possessed of supernormal /
Page 223 / or siddhic powers, and hence called siddhaugha;
the third is of ordinary religious teachers and hence called manavaugha,
'human line'.1
Women as well as men, if qualified, may be gurus. The shihsya is, as a rule, put on probation for one year before receiving
the first initiation. If at the end of that time he proves to
be an unworthy receptacle for the higher teachings, he is rejected.
Otherwise, he is taken in hand by the guru and carefully
prepared for psychical development. A shihsya when on probation
is merely commanded to perform such and such exercises as are
deemed suitable to his or her particular needs. Then, when the
probation ends, the shihsya is told by the guru the why of the exercises, and the final results which are certain
to come from the exercises when successfully carried out. Ordinarily,
once a guru is chosen, the shihsya has no right
to disobey the guru, or to take another guru until
it is proven that the first guru can guide the shihsya no
further. If the shihsya develops rapidly, because of good
karma, and arrives at a stage of development equal to that of
the guru, the guru, if unable to guide the shihsya
further, will probably himself direct theshihsya to a
more advanced guru.
For initiating a shihsya, the guru must first prepare himself, usually during a course of special ritual exercises occupying
several days, whereby the guru, by 'invoking the gift-waves
of the divine line of gurus, sets up direct communication with the spiritual plane on which the divine gurus exist. If the
human guru be possessed of siddhic powers, this communion
is believed to be as real as wireless or telepathic communication between two human beings on the earth-plane.
The actual initiation, which follows, consists of giving to the shishya the secret mantra, or Word of Power, whereby at-one-ment
is brought about between the shihsya, as the new member of the secret brotherhood, and the Supreme Guru / Page
224 /
who stands to all gurus and shishyas under him as
the Divine Father. The vital-force, or vital-airs (prana-vayu),
serve as a psycho-physical link uniting the human with the divine;
and the vital-force, having been centred in the Seventh Psychic-Centre,
or Thousand-petalled Lotus, by exercise of the awakened Serpent-Power,
through that Centre, as through a wireless receiving station,
are received the spiritual gift-waves of the Supreme guru.
Thus is the divine grace received into the human organism and
made to glow, as electricity is made to glow when conducted to
the vacuum of an electric bulb; and the true initiation is thereby
conferred and the shishya Illuminated.
In the occult language of the Indian and Tibetan Mysteries, the communication sits enthroned in the peri carp of the Thousand-petalled Lotus. Thither, by the power of the Serpent Power of the awakened Goddess Kundalini, the shishya, guided by the human guru,
is led, and bows down at the feet of the Divine Father, and receives
the blessing and the bene-diction. The Veil of Maya has
been lifted, and the Clear Light shines into the heart of the shishya unobstructedly. As one Lamp is lit by the Flame of another Lamp, so the Divine Power is communicated from the Divine Father, the communication, to the newly-born one,
the human shishya.
The secret mantra conferred at the initiation, like the
Egyptian Word of Power, is the Password necessary for a conscious
passing from the embodied state into the disembodied state. If
the initiate is sufficiently developed spiritually before the
time comes for the giving up of the gross physical body at death,
and can at the moment of quitting the earth-plane remember the
mystic mantra, or Word of Power, the change will take place
without loss of consciousness; nor will the shishya of
full development suffer any break "in the continuity of consciousness
from incarnation to incarnation."
DALAI LAMA
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DALAI |
27 |
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27 |
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LETTERS TRANSPOSED INTO NUMBER REARRANGED IN NUMERICAL ORDER
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I
INCA
INCARNATION TO INCARNATION
MAGIC AND MYSTERY IN TIBET
Alexandra David - Neel 1965
Page197
Mystic Theories and Spiritual
Training
"As for the method which mystics
call the 'Short Path', the 'Direct Path,'2 it is considered as most hazardous. It is - according to the masters
who teach it - as if instead of following the road which goes
round a mountain ascending gradually towards its summit, one attempted
to reach it in straight line, climbing perpendicular rocks and
crossing chasms on a rope. Only first-rate equilibrists, exceptional
athletes, completely free from giddiness, can hope to succeed
in such a task. Even the fittest may fear sudden exhaustion or
dizziness. And there inevitably follows a dread-ful fall in which
the too presumptuous alpinist breaks his bones.
By this illustration Tibetan mystics mean a spiritual fall leading
to the lowest and worst degree of aberration and perversity to
the condition of a demon.
I have heard a learned lama maintain that the bold theories regarding
complete intellectual freedom and the enfranchisement from all
rules whatever, which are expounded by the most advanced adepts
of the 'Short Path', are the faint echo of teachings that existed
from time immemorial in Central and nonhern Asia.
The lama was convinced that these doctrines agree completely with
the Buddhas highest teaching as it was made evident in various
passages of his discourses. However, said the lama, the Buddha
was well aware that the majority do better to abide by rules devised
to avert the baleful effects of their ignorance and guide them
along paths where no disasters are to be feared. For that very
reason, the all-Wise Master has established rules for the laity
and monks of average intelligence.
The same lama entertained serious doubts as to the Aryan origin
of the Buddha. He rather believed that his ancestors belonged
to the yellow race and was convinced that his expected successor,
the future Buddha Maitreya, would appear in northern Asia.
Where did he get these ideas? 1 have not been able to find out.
Dis-cussion is hardly possible with Oriental mystics. When once
they have answered: 'I have seen this in my meditations,' little
hope is left to the inquirer of obtaining further explanations."
2. "Technically, in mystic parlance, tsi gchig, lus gchig
sang rgyais, 'to attain buddha-hood in one life, one body'.
That is to say, in the very life in which one has begun ones spiritual
training. Tibetans say also lam chung ('the short road')."
Page 210
There exists an immense literature
in India devoted to the explana-tion of the mystic word aum.
The latter has exoteric, esoteric and mystic meanings. It may
signify the three persons of the Hindu Trinity: Brah-ma, Vishnou,
Shiva. It may signify the Brahman, the 'One without a second'
of the adwaita philosophy. It stands as a symbol of the Inex-pressible
Absolute, the last word to be uttered in mysticism, after which
there follows only silence. It is, according to Shri SankarAcharya,9 'the support of the meditation', or, as declared in the Mundakopanishad's text itself, 'It is the bow by the means of which the individual
self attains the universal self.'10
Again, aum is the creative sound whose vibrations build the worlds.
When the mystic is capable of hearing all in one the countless
voices, cries, songs, and noises of all beings and things that
exist and move, it is the unique sound aum which reaches him.
That same aum vibrates also in the utmost depth of his inner self.
He who can pronounce it with the right tone is able to work wonders
and he who knows how to utter it silently attains supreme emancipation.
Tibetans who have received the word Aum from India, together with
the mantras with which it is associated, do not appear to have
been acquainted with its many meanings among their southern neighbours,
nor do they know the very prominent place it occupies in their
religions and philosophies.
Aum is repeated by Lamaists along with other Sanskrit formulas,
without having a special imponance by itself, while other mystic
sylla-bles, such as hum! and especially phat!, are supposed to
possess great power and are much used in magic and mystic rites.
So much for the first word of the formula.
Mani padme are Sanskrit terms that mean jewel in the lotus'. Here
we come, it seems, to an immediately intelligible meaning, yet
the current interpretation does not take any account of that plain
meaning.
9 In his commentary on
Mundakopanishad.
10. 'The pranava (that is the
name of the sacred syllable aum) is the bow, the atman (the individual
self) is the arrow and the Brahman (universal self: the Absolute)
is said to be the mark,'
Page 211
Common folk believe that the recitations
of Aum mani padme hum! will assure them a happy
rebirth in Nub Dewa chen, the Western Paradise of the Great
Bliss.
The more 'learned' have been told that the six syllables of the
formula are connected with the six classes of sentient beings
and are related to one of the mystic colours as follows:
Aum is white and connected with gods (lha).
Ma is blue and connected with non-gods (lhamayin).11
Ni is yellow and connected with men (mi).
Pad is green and connected with animals (tudo).
Me is red and connected with non-men (Yidagl2 or other mi-ma- yin13).
Hum is black and connected with dwellers in purgatories.
There are several opinions regarding the effect of the recitation
of these six syllables. Popular tradition declares that those
who frequently repeat the formula will be reborn in the Western
Paradise of the Great Bliss. Others who deem themselves more enlightened
declare that the recita-tion of Aum mani padme hum! may
liberate one from a rebirth in any of the six realms.
Aum mani padme hum! is used as a support for a special
meditation which may, approximately, be described as follows:
One identifies the six kinds of beings with the six syllables which are pictures in their respective colours, as mentioned
above. They form a kind of chain without end that circulates through
the body, carried on by the breath entering through one nostril
and going out through the other.
Page 212
As the concentration of mind becomes
more perfect, one sees men-tally the length of the chain increasing.
Now when they go out with the expiration, the mystic syllables
are carried far away, before being absorbed again with the next
inspiration. Yet, the chain is not broken, it rather elongates
like a rubber strap and always remains in touch with the man who
meditates.
Gradually, also, the shape of the Tibetan letters vanishes and
those who 'obtain the fruit' of the practice perceive the six syllables as six realms in which arise, move,
enjoy, suffer, and pass away the innumer-able beings, belonging
to the six species.
And now it remains for the meditator to realize that the six realms (the whole phenomenal world) are subjective: a mere
creation of the mind which images them and into which they sink.
Advanced mystics reach, by the way of this practice, a trance
in which the latters of the formula, as well as the beings and
their activity, all merge into That which for lack of
a better term, Mahayanist Buddhists have called 'Emptiness.'
Then, having realized the 'Void,' they become emancipated from
the illusion of the world and, as a consequence, liberated from
rebirths which are but the fruit of that creative delusion.
Another of the many interpretations of Aum mani padme hum!
ignores the division in six syllables and takes the formula
according to its mean- ing: 'a jewel in the lotus.' These words
are considered as symbolic.
The simplest interpretation is: In the lotus (which is the world)
exists the precious jewel of Buddha's teaching.
Another explanation takes the lotus as the mind. In the depth
of it, by introspective meditation, one is able to find the jewel
of knowledge. truth, reality, liberation, nirvana, these various
terms being different denominations of one same thing.
Now we come to a meaning related to cenain doctrines of the Mahayanist
Buddhists.
According to them nirvana, the supreme salvation, is not separated
from samsara, the phenomenal world, but the mystic finds the first
in the heart of the second, just as the 'jewel' may be found in
the 'lotus.' Nirvana, the 'jewel' exists when enlightenment exists. Samsara, the 'lotus,' exists when delusion exists, which
veils nirvana, just as the many petals of the 'lotus' conceal
the 1ewel' nestling among them.
Page 213
Hum! at the end of the formula,
is a mystic expression of wrath used in coercing fierce deities
and subduing demons. How has it become affixed to the 'jewel in
the lotus' and the Indian Aum? - This again is explained
in various ways.
Hum! is a kind of mystic war cry; uttering it, is challenging
an enemy. Who is the enemy? Each one imagines him in his own way:
either as powerful fiends, or as the trinity of bad propensities
that bind us to the round of rebirth, namely lust, hatred and
stupidity. More subtle thinkers see him as the 'I.' Hum!
is also said to mean the mind devoid of objective content, etc.,
etc.
Another syllable is added to conclude the repetition of Aum
mani padme hum! one hundred and eight times on the
beads of a rosary. It is the syllable hri! Some understand it
as signifying an inner reality hidden under the appearances, the
basic essence of things.
Beside aum mani padme hum hri! other formulas are also repeated
as Aum vajra sattva! That is to say, 'Aum most excellent (diamond)
being.' It is understood that the excellent One meant is the Buddha.
The followers of the Red hat sects often repeat: Aum vajra guru
padma siddhi hum! as praise of their founder Padmasambhava. These
words mean 'Aum, most excellent powerful guru Padma, miracle worker,
hum!'
Amongst longer formulas one of the most popular is that
called kyabdo.14 It is Tibetan without admixture of Sanskrit and
its significance is plain, yet far from crude. The text runs as
follows:
'I take refuge in all holy refuges. Ye fathers
and mothers [ances-tors] who are wandering in the round of rebirths
under the shapes of the six kinds of sentient beings. In order
to attain Bud-dhahood, the state devoid of fear and sorrow, let
your thoughts be directed towards enlightenment.' "
3 |
HIK |
28 |
19 |
1 |
4 |
PHAT |
45 |
18 |
9 |
7 |
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H. E. Ayang Rinpoche offers Phowa teachings in Bodh Gaya, India, each January. As is his annual tradition, the teachings are offered free of charge. ...www.amitabhafoundation.org/About_Phowa.html
Naropa said, “There are nine Gates which are of the world, but there is only one which is the gate of Mahamudra (Nirvana). If you shut the nine Gates then you will get the Path of liberation without any doubt.”
BHAGAVAD- GITA
As it is.
A. C. Bhaktivedanta Swami Prabhupada
Page 287
THE CITY OF NINE GATES
"When the embodied living being controls his nature and mentally renounces all actions, he resides happily in the city of nine gates."
"The body consists of nine gates (two eyes, two nostrils, two ears, one mouth, the anus and the genitals.)"
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|
|
- |
- |
- |
|
occurs |
x |
|
= |
8 |
9 |
- |
- |
- |
|
|
- |
- |
|
|
|
- |
|
- |
- |
|
|
P |
H |
|
|
A |
|
|
27 |
|
|
|
|
|
1+8 |
- |
- |
- |
|
|
- |
|
|
2+7 |
- |
- |
- |
Q |
2+7 |
|
|
P |
H |
|
|
A |
|
|
9 |
|
|
|
|
|
|
|
7 |
8 |
6 |
5 |
1 |
|
|
- |
- |
- |
- |
Q |
- |
|
|
P |
H |
|
|
A |
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9 |
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|
AUM MANI PADME HUM
ONE HUNDRED AND EIGHT TIMES
THE TIBETAN BOOK OF THE DEAD
Or
The After Death Experience on the Bardo Plane,
according to Lama Kazi Dawa-Samdup's English Rendering
Compiled and edited Edited by W. Y. Evans-Wentz 1960
Facing Preface To The Paperback Edition
'Thou shalt understand that it is a science most profitable, and passing all other sciences, for to learn to die. For a man to know that he shall die, that is common to all men; as much as there is no man that may ever live or he hath hope or trust thereof; but thou shalt find full few that have this calling to learn to die. . . . I shall give thee the mystery of this doctrine; the which shall profit thee greatly to the beginning of ghostly health, and to a stable fundament of all virtues. '- OrologiumSapientiae.
'Against his will he dieth that hath not learned to die. Learn to die and thou shalt learn to live, for there shall none learn to live that hath not learned to die.'-Toure of all Toures: and Teacheth a Man for to Die.
The Book of the Craft of Dying (Comper's Edition).
'\Vhatever is here, that is there; what is there, the same is here. He who seeth here as different, meeteth death after death.
'By mind alone this is to be realized, and [then] there is no difference here. From death to death he goeth, who seeth as if there is dificrence here.'-Katha Upanishad, iv. 10-11 (Swami Sharvanallda's Translation)"
Facing Preface to the Second Edition
BONDAGE TO REBIRTH
"As a man's desire is, so is his destiny. For as his desire is, so is his will; and as his will is, so is his deed; and as his deed is, so is his reward, whether good or bad.
' A man acteth according to the desires to which he clingeth. After death he goeth to the next world bearing in his mind the subtle impressions of his deeds; and, after reaping there the harvest of his deeds, he returneth again to this world of action. Thus he who hath desire continueth subject to rebirth.' "
Brihadaranyaka Upanishad
FREEDOM FROM REBIRTH
'He who lacketh discrimination, whose mind is unsteady and whose heart is impure, never reacheth the goal, but is born again and again. But he who hath discrimination, whose mind is steady and whose heart is pure, reacheth the goal, and having reached it is born no more.'
Katha U panishad.
(Swami Prabhavananda's and Frederick
Manchester's Translations).
Page xi
SRI KRISHNA'S REMEMBERING
'Many lives Arjuna, you and I have lived.
I remember them all but thou dost not.'
Bhagavad Gita, iv, 5., iv, 5.
Page xx
"......... Denison........."
INCARNATION
THE DEAD RETURN
Daniel Easterman 1998
Page 99
"........David........."
Page 3
"The old man's name was Dennison"
ARISING AT THE COMING FORTH BY DAY
CLOSER TO THE LIGHT
Melvin L. Morse and Paul Perry
1990
Page 78
SPIRIT IN MEDICINE
CONJURED DEATHS AND ANCIENT
RULERS
"Deep in an underground chamber
a solemn group of men is seeking guidance from death. They are
dressed in white robes and chanting softly around a casket that
is sealed with wax. One of their members is steadfastly counting
to himself, carefully marking the time. After about eight minutes,
the casket is opened, and the man who nearly suffocated inside
is revived by the rush of fresh air. He tells the men around him
what he saw. As he passed out from lack of oxygen, he saw a light
that became brighter and larger as he sped toward it through a
tunnel. From that light came a radiant person in white who delivered
a message of eternal life.
The priest who is attending this ceremony is pleased with the
results. "No man escapes death," he says. "And
every living soul is destined to resurrection. You go into the
tomb alive that you will learn of the light."
The man who "died" but is now reborn is happy. He is
now a member of one of the strangest societies in history, a group
of civic leaders who induced nearly fatal suffocation to create
a near-death experience.
Sound like a cult from some place in northern California? ex-hippies
looking for a new high, perhaps? Not at all. This
was the cult of Osiris, a small society of men who were the priests
and pharaohs of ancient Egypt, one of the greatest civilizations
in human history. This account of how they / Page 79 / inspired near death is an actual description
of their rites from Egyptologists who have translated their hieroglyphics.
One of the most important Egyptian rituals involved the reenactment
by their god-king of the myth of Osiris, the god who brought agriculture
and civilization to the ancient Egyp-tians. He was the first king
of Egypt who civilized his subjects and then traveled abroad to
instruct others in the fine art of civilization. His enemies plotted
against him. Upon his re-turn to Egypt, he was captured and sealed
in a chest. His eventual resurrection was seen as proof of life
eternal.
Each new king was supposed to be a direct reincarnation of Osiris.
An important part of the ceremony was to reenact his entombment.
These rituals took place in the depths of the Great Pyramid and
were a prerequisite for becoming a god-king. It is my guess that
many slaves perished while the Egyptians experimented, to find
exactly how long a person could be sealed in an airtight container
and survive.
Nonetheless, these near-death experiences were more im-portant
to the Egyptians than the lives of a few slaves. After all, this
was the age of the bicameral mind, a period in which men believed
that their thoughts came to them from the gods and were not internally
generated. For the Egyptians, thoughts and dreams were gods speaking
to them.
Prior to the evolution of individual consciousness, people were
what Princeton psychiatrist Julian Jaynes calls "bi-cameral."
By this, he means that they did not understand that their own
thoughts and actions were generated from within themselves, but
rather that they thought external gods created these thoughts
and actions. For example, a fully conscious human thinks: I am
hungry and I will make myself a sandwich. The bicameral man thought:
The gods have created a pain in my belly and cause me to find
food to satisfy them. The Iliad is an excellent example of bicameral
thinking: It is one god who makes Achilles promise not to go into
/ Page 80 / battle, another who urges him to go, and another screams
through his throat (at his enemies). In fact, the gods take the
place of consciousness. The beginnings of action are not in conscious
plans, reasons, and motives; they are-to the bi-cameral man-the
actions and speeches of gods.
This bicameral thinking has long vanished from human beings, ever
since the evolution of language and writing. Once men could write
down their thoughts, and read what other people have written,
they came to understand that each human being has an individual
consciousness, and that gods do not direct our every action.
However; ancient Egypt was a prime example of a bi-cameral society.
Jaynes states that Egyptian civilization was controlled and directed
by the bicameral voice of their first god-king" Osiris. It
was essential to their civilization that each new king consider
himself to be the vehicle of the halluci-nated voice of the dead
king whose admonitions still con-trolled society. What better
way to generate this absolute continuity of the god-king than
to have each new king undergo a near-death experience. Just as
children that I in-terviewed often perceived the light that they
saw as the light of Jesus, these king-initiates would perceive
that same light - as the spirit of Osiris.
A near-death experience by a bicameral man would have extraordinary
significance, more so even than it has to mod-ern man. For one
thing, it would be absolute proof of eternal life. Since they
felt that the gods inspired their every thought, a near-death
experience would be like having a god open the doors of perception
to a mortal.
An NDE gave Egyptian rulers a sense of all-knowing. Before they
were sealed into the casket, they only acted like kings. Afterward,
they felt as if they had deeper knowledge of the world around
them.
I also believe that an NDE as part of a king's job description
/ Page 81 / may account for the unusual peace and prosperity that
Egypt enjoyed for the nearly two thousand years that the pharaohs
reigned. As happens with those who experience NDEs today, these
kings were transformed by the humbling and exalting experience
of near death. They developed a reverence for the love that people
share with one another. They became kind and caring and interested
in the universe and the world around them.
These were people who supported extensive research in astronomy.
With their "primitive" tools, they were able to obtain
a vast knowledge of the stars, even finding dark stars that we
have been able to confirm only with powerful telescopes.
The ancient Egyptians were advanced in medicine and the use of
foods and antibiotics to prevent epidemics among pyr-amid workers.
They knew of special diets of red onions, bread, and garlic that
stimulated the immune system, a diet that was only recently endorsed
by the National Science Foun-dation. They even had a fair amount
of knowledge about surgery.
Archaeologists have deciphered the exact experience of these mystery
rituals, and virtually all agree that its purpose was to generate
an understanding of eternal life. Their un-derstanding of the
death process has been handed down through the ages in a document
known as The Egyptian Book of the Dead. This book
is simply a detailed description of a near-death experience. It
starts with a judgment scene and goes on to reveal many gods and
various voices, continues on a long boat trip through a dark tunnel,
and ends with union with a bright light.
The Egyptian Book of the Dead is quite similar to The Tibetan Book of the Dead, a manual for dying
that was passed by word of mouth in Tibetan culture until about
fifteen hundred years ago, when it was recorded by Europeans.
Page 82
The Tibetan Book of the Dead gives the dying person con-trol
over his own death and rebirth; The Tibetans, who be-lieved in
reincarnation, felt that the dying person could influence his
own destiny. The Tibetans called. this book Bardo Thodol, or "Liberation by Hearing on the After-Death Plane."
It was meant to be read after death to help the de-ceased
find the right path.
Part of what the priest is supposed
to read goes like this: "Thy own intellect, which is now
voidness. . . thine own consciousness, not formed into anything,
in reality void. . .will first experience the Radiance of the
Fundamental Clear Light of Pure Reality.
"The union of your own consciousness and the Clear Light is
the state of Perfect Enlightment. This is the Great Body of Clear
Light. . the source of life and light."
How similar the Tibetan beliefs to the Egyptians and other ancient
people too, from Europe to Africa.
The Aztec Song of the Dead represents a work that served to enlighten
the Aztecs about the world beyond. This was a society, that practiced
ritual and slow death as part of their basic religion.
Their Song of the Dead tells the story of Quetzalcoatl,
their god and legendary king who discovered the arts, science,
and agriculture and who represented the forces of civilization,
good and light. He is described by his people as "igniting
the creations of man's hands and the imagination of his heart."
"Their Song of the Dead reads
like a poetic version of a near-death experience. It practically
scores off the top of the scale of the Near-Death Experience Validity
Scale developed by researcher Kenneth Ring. The Song reads like
this:
"Then the time came for Quetzalcoatl to die, when
he felt the darkness twist in him like a river."
He then had a life review, in which he remembers all of his
good works and is able to settle his affairs. He then "saw
/ Page 83 / my face/(like looking into a) cracked mirror."
He hears flutes and the voices of friends and then passes through
a shining city and over hills of many colors.. He comes to the
edge of a great sea, where he again sees his own face, during
which time "the beauty of his face returned to him."
There is a bonfire on the beach in which he throws himself, and
. . .
It ended with his heart transformed
into a star.
It ended with the morning star with dawn and evening. '
It ended with his journey to Death's kingdom with seven days of darkness.
With his body changed to light.
A star that burns forever in that sky.
All of these cultures believed
they left their bodies and embarked on a spiritual voyage,
a journey that had the same traits as that of Katie, who nearly
drowned in that swimming pool in Idaho."
THE LIGHT IS RISING RISING IS THE LIGHT
Music Lyrics Chords Ring Of Fire Johnny Cash. ... More on Ring Of Fire (The Best Of Johnny Cash)'s lyrics. (There'll Be) Peace In The Valley (For Me) ... www.music-lyrics-chord.com/Johnny_Cash
Written by June Carter and Merle Kilgore
Recorded by Johnny Cash on 3/25/63
Love Is A Burning Thing
And It Makes A Fiery Ring
Bound By Wild Desire
I Fell Into A Ring Of Fire
CHORUS:
I Fell Into A Burning Ring Of Fire
I Went Down, Down, Down
And The Flames Went Higher
And It Burns, Burns, Burns
The Ring Of Fire
The Ring Of Fire
I Fell Into A Burning Ring Of Fire
I Went Down, Down, Down
And The Flames Went Higher
And It Burns, Burns, Burns
The Ring Of Fire
The Ring Of Fire
The Taste Of Love Is Sweet
When Hearts Like Ours Meet
I Fell For You Like A Child
Oh, But The Fire Went Wild
CHORUS
I Fell Into A Burning Ring Of Fire
I Went Down, Down, Down
And The Flames Went Higher
And It Burns, Burns, Burns
The Ring Of Fire
The Ring Of Fire
I Fell Into A Burning Ring Of Fire
I Went Down, Down, Down
And The Flames Went Higher
And It Burns, Burns, Burns
The Ring Of Fire
The Ring Of Fire
And It Burns, Burns, Burns
The Ring Of Fire
The Ring Of Fire
The Ring Of Fire
A
MAZE
IN
ZAZAZA ENTER AZAZAZ
AZAZAZAZAZAZAZZAZAZAZAZAZAZA
ZAZAZAZAZAZAZAZAZAAZAZAZAZAZAZAZAZAZ
THE
MAGICALALPHABET
ABCDEFGHIJKLMNOPQRSTUVWXYZZYXWVUTSRQPONMLKJIHGFEDCBA
12345678910111213141516171819202122232425262625242322212019181716151413121110987654321
WORK DAYS OF GOD
Herbert W Morris D.D.circa 1883
Page 22
"As all the words in the English language are composed out of the twenty-six letters of the alphabet,.."
LIGHT AND LIFE
Lars Olof Bjorn 1976
Page 197
"By writing the 26 letters of the alphabet in a certain order one may put down almost any message (this book 'is written with the same letters' as the Encyclopaedia Britannica and Winnie the Pooh, only the order of the letters differs). In the same way Nature is able to convey with her language how a cell and a whole organism is to be constructed and how it is to function. Nature has succeeded better than we humans; for the genetic code there is only one universal language which is the same in a man, a bean plant and a bacterium."
"BY WRITING THE 26 LETTERS OF THE ALPHABET IN A CERTAIN ORDER
ONE MAY PUT DOWN ALMOST ANY MESSAGE"
A |
B |
C |
D |
E |
F |
G |
H |
|
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 |
I |
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 |
"BY WRITING THE 26 LETTERS OF THE
ALPHABET IN A CERTAIN ORDER
ONE MAY PUT DOWN ALMOST ANY MESSAGE"
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 |
MARIO AND THE MAGICIANS
THOMAS MANN
1875 - 1955
18
THE
TABLES OF THE LAW
Page 289
"...WITH A HANDFUL OF THESE SIGNS ALL THE WORDS
OF ALL THE LANGUAGES OF ALL THE PEOPLE
COULD, IF NEED BE, BE WRITTEN,..."
A
HISTORY OF GOD
Karen Armstrong 1993
The God of the Mystics
Page 250
"Perhaps the most famous of the early Jewish mystical texts is the fifth century Sefer Yezirah (The Book of Creation). There is no attempt to describe the creative process realistically;
the account is unashamedly symbolic and shows God creating the world by means of language as though he were writing a book. But language has been entirely transformed and the message of creation is no longer clear. Each letter of the Hebrew alphabet is given a numerical value; by
combining the letters with the sacred numbers, rearranging them in
endless configurations, the mystic weaned his mind away from the normal connotations of words."
THIS IS THE SCENE OF THE SCENE UNSEEN
THE UNSEEN SEEN OF THE SCENE UNSEEN THIS IS THE SCENE
3 |
THE |
33 |
15 |
6 |
4 |
MIND |
40 |
22 |
4 |
2 |
OF |
21 |
12 |
3 |
9 |
HUMANKIND |
95 |
41 |
5 |
18 |
First Total |
|
|
|
1+8 |
Add to Reduce |
1+8+9 |
9+0 |
1+8 |
9 |
Second Total |
|
|
|
|
Reduce to Deduce |
1+8 |
- |
- |
|
Essence of Number |
|
|
|
THE
FAR YONDER SCRIBE
AND OFT TIMES SHADOWED SUBSTANCES WATCHED IN FINE AMAZE
THE
ZED ALIZ ZED
IN SWIFT REPEAT SCATTER STAR DUST AMONGST THE LETTERS OF THEIR PROGRESS
AT THE THROW OF THE NINTH RAM WHEN IN CONJUNCTION SET
THE
FAR YONDER SCRIBE
MADE RECORD OF THEIR FALL
NUMBER
9
THE SEARCH FOR THE SIGMA CODE
Cecil Balmond 1998
Cycles and Patterns
Page 165
Patterns
"The essence of mathematics is to look for patterns.
Our minds seem to be organised to search for relationships and sequences. We look for hidden orders.
These intuitions seem to be more important than the facts themselves, for there is always the thrill at finding something, a pattern, it is a discovery - what was unknown is now revealed. Imagine looking up at the stars and finding the zodiac!
Searching out patterns is a pure delight.
Suddenly the counters fall into place and a connection is found, not necessarily a geometric one, but a relationship between numbers, pictures of the mind, that were not obvious before. There is that excitement of finding order in something that was otherwise hidden.
And there is the knowledge that a huge unseen world lurks behind the facades we see of the numbers themselves."
FINGERPRINTS OF THE GODS
A QUEST FOR THE BEGINNING AND THE END
Graham Hancock 1995
Chapter 32
Speaking to the Unborn
Page 285
"It is understandable that a huge range of myths from all over the ancient world should describe geological catastrophes in graphic detail. Mankind survived the horror of the last Ice Age, and the most plausible source for our enduring traditions of flooding and freezing, massive volcanism and devastating earthquakes is in the tumultuous upheavals unleashed during the great meltdown of 15,000 to 8000 BC. The final retreat of the ice sheets, and the consequent 300-400 foot rise in global sea levels, took place only a few thousand years before the beginning of the historical period. It is therefore not surprising that all our early civilizations should have retained vivid memories of the vast cataclysms that had terrified their forefathers.
Much harder to explain is the peculiar but distinctive way the myths of cataclysm seem to bear the intelligent imprint of a guiding hand.l Indeed the degree of convergence between such ancient stories is frequently remarkable enough to raise the suspicion that they must all have been 'written' by the same 'author'.
Could that author have had anything to do with the wondrous deity, or superhuman, spoken of in so many of the myths we have reviewed, who appears immediately after the world has been shattered by a horrifying geological catastrophe and brings comfort and the gifts of civilization to the shocked and demoralized survivors?
White and bearded, Osiris is the Egyptian manifestation of this / Page 286 /
universal figure, and it may not be an accident that one of the first acts he is remembered for in myth is the abolition of cannibalism among the primitive inhabitants of the Nile Valley.2 Viracocha, in South America, was said to have begun his civilizing mission immediately after a great flood; Quetzalcoatl, the discoverer of maize, brought the benefits of crops, mathematics, astronomy and a refined culture to Mexico after the Fourth Sun had been overwhelmed by a destroying deluge.
Could these strange myths contain a record of encounters between scattered palaeolithic tribes which survived the last Ice Age and an as yet unidentified high civilization which passed through the same epoch?
And could the myths be attempts to communicate?
A message in the bottle of time"
'Of all the other stupendous inventions,' Galileo once remarked,
what sublimity of mind must have been his who conceived how to communicate his most secret thoughts to any other person, though very distant either in time or place, speaking with those who are in the Indies, speaking to those who are not yet born, nor shall be this thousand or ten thousand years? And with no greater difficulty than the various arrangements of two dozen little signs on paper? Let this be the seal of all the admirable inventions of men.3
If the 'precessional message' identified by scholars like Santillana, von Dechend and Jane Sellers is indeed a deliberate attempt at communication by some lost civilization of antiquity, how come it wasn't just written down and left for us to find? Wouldn't that have been easier than encoding it in myths? Perhaps.
Nevertheless, suppose that whatever the message was written on got destroyed or worn away after many thousands of years? Or suppose that the language in which it was inscribed was later forgotten utterly (like the enigmatic Indus Valley script, which has been studied closely for more than half a century but has so far resisted all attempts at decoding)? It must be obvious that in such circumstances a written / Page 287 / legacy to the future would be of no value at all, because nobody would be able to make sense of it.
What one would look for, therefore, would be a universal language, the kind of language that would be comprehensible to any technologically advanced society in any epoch, even a thousand or ten thousand years into the future. Such languages are few and far between, but mathematics is one of them - and the city of Teotihuacan may be the calling-card of a lost civilization written in the eternal language of mathematics.
Geodetic data, related to the exact positioning of fixed geographical points and to the shape and size of the earth, would also remain valid and recognizable for tens of thousands of years, and might be most conveniently expressed by means of cartography (or in the construction of giant geodetic monuments like the Great Pyramid of Egypt, as
we shall see).
Another 'constant' in our solar system is the language of time: the great but regular intervals of time calibrated by the inch-worm creep of precessional motion. Now, or ten thousand years in the future, a message that prints out numbers like 72 or 2160 or 4320 or 25,920 should be instantly intelligible to any civilization that has evolved a modest talent for mathematics and the ability to detect and measure the almost imperceptible reverse wobble that the sun appears to make along the ecliptic against the background of the fixed stars..."
"What one would look for, therefore, would be a universal language, the kind of language that would be comprehensible to any technologically advanced society in any epoch, even a thousand or ten thousand years into the future. Such languages are few and far between, but mathematics is one of them"
"WRITTEN IN THE ETERNAL LANGUAGE OF MATHEMATICS"
ZERO ONE TWO THREE FOUR FIVE SIX SEVEN EIGHT NINE
R+HREE+OU+R+I+VE+I+EV+I+I
ZERO ONE TWO THREE FOUR FIVE SIX SEVEN EIGHT NINE
ZERO ONE TWO THREE FOUR FIVE SIX SEVEN EIGHT NINE
R+HREE+OU+R+I+VE+I+EV+I+I
ZERO ONE TWO THREE FOUR FIVE SIX SEVEN EIGHT NINE
85R6 655 256 2HREE 6OUR 6IVE 1I6 1EV55 5I782 5I55
R+HREE+OU+R+I+VE+I+EV+I+I
ZERO ONE TWO THREE FOUR FIVE SIX SEVEN EIGHT NINE
R+HREE+OU+R+I+VE+I+EV+I+I
85R6 655 256 2HREE 6OUR 6IVE 1I6 1EV55 5I782 5I55
ZERO ONE TWO THREE FOUR FIVE SIX SEVEN EIGHT NINE
8596 655 256 28955 6639 6945 196 15455 59782 5955
R+HREE+OU+R+I+VE+I+EV+I+I
8596 655 256 28955 6639 6945 196 15455 59782 5955
ZERO ONE TWO THREE FOUR FIVE SIX SEVEN EIGHT NINE
ZERO ONE TWO THREE FOUR FIVE SIX SEVEN EIGHT NINE
9+8+9+5+5+6+3+9+9+4+5+9+5+4+9+9
9+8+9+5+5+6+3+9+9+4+5+9+5+4+9+9
ZERO ONE TWO THREE FOUR FIVE SIX SEVEN EIGHT NINE
ZERO ONE TWO THREE FOUR FIVE SIX SEVEN EIGHT NINE
8596 655 256 28955 6639 6945 196 15455 59782 5955
7x9 = 63 36 = 9x7
8596 655 256 28955 6639 6945 196 15455 59782 5955
ZERO ONE TWO THREE FOUR FIVE SIX SEVEN EIGHT NINE
ZERO ONE TWO THREE FOUR FIVE SIX SEVEN EIGHT NINE
ZEO ONE TWO T F F SX SEN EGHT NNE
Z+E+O+ O+N+E+T+W+O+T+F+F+S+X+S+E+N+ E+G+H+T+N+N+E
8+5+6+6+5+5+2+5+6+2+6+6+1+6+1+5+5+5+7+8+2+5+5+5
Z+E+O+ O+N+E+T+W+O+T+F+F+S+X+S+E+N+ E+G+H+T+N+N+E
ZERO ONE TWO THREE FOUR FIVE SIX SEVEN EIGHT NINE
ZERO ONE TWO THREE FOUR FIVE SIX SEVEN EIGHT NINE
8596 655 256 28955 6639 6945 196 15455 59782 5955
R HREE OUR IVE I EV I I
R+H+R+E+E+O+U+R+I+V+E+I+E+V+I+I
9+8+9+5+5+6+3+9+9+4+5+9+5+4+9+9
R+H+R+E+E+O+U+R+I+V+E+I+E+V+I+I
R HREE OUR IVE I EV I I
8596 655 256 28955 6639 6945 196 15455 59782 5955
ZERO ONE TWO THREE FOUR FIVE SIX SEVEN EIGHT NINE
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THE |
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N+B+O+W |
54 |
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L |
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G+H+T |
35 |
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THE RAINBOW LIGHT |
171 |
81 |
54 |
1+5 |
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1+7+1 |
8+1 |
5+4 |
6 |
THE RAINBOW LIGHT |
9 |
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THE LIGHT IS RISING RISING IS THE LIGHT
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3+5+1 |
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1+2+6 |
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4+5 |
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4+5 |
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occurs |
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occurs |
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occurs |
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occurs |
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1+2+6 |
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4+5 |
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4+5 |
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1 |
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1+5 |
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19 |
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24 |
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26 |
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6+9 |
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20 |
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22 |
23 |
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25 |
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1+1+1 |
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19 |
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1+8+0 |
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1 |
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occurs |
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3 |
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occurs |
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2+3+6 |
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1+1 |
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24 |
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3+5+1 |
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1 |
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1 |
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1+2+6 |
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26 |
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THE DEATH OF GODS IN ANCIENT EGYPT
Jane B. Sellars 1992
Page 204
"The overwhelming awe that accompanies the realization, of the measurable orderliness of the universe strikes modern man as well. Admiral Weiland E. Byrd, alone In the Antarctic for five months of polar darkness, wrote these phrases of intense feeling:
Here were the imponderable processes and forces of the cosmos, harmonious and soundless. Harmony, that was it! I could feel no doubt of oneness with the universe. The conviction came that the rhythm was too orderly. too harmonious, too perfect to be a product of blind chance - that, therefore there must be purpose in the whole and that man was part of that whole and not an accidental offshoot. It was a feeling that transcended reason; that went to the heart of man's despair and found it groundless. The universe was a cosmos, not a chaos; man was as rightfully a part of that cosmos as were the day and night.10
Returning to the account of the story of Osiris, son of Cronos god of' Measurable Time, Plutarch takes, pains to remind the reader of the original Egyptian year consisting of 360 days.
Phrases are used that prompt simple mental. calculations and an attention to numbers, for example, the 360-day year is described as being '12 months of 30 days each'. Then we are told that, Osiris leaves on a long journey, during which Seth, his evil brother, plots with 72 companions to slay Osiris: He also secretly obtained the measure of Osiris and made ready a chest in which to entrap him.
The, interesting thing about this part of the-account is that nowhere in the original texts of the Egyptians are we told that Seth, has 72 companions. We have already been encouraged to equate Osiris with the concept of measured time; his father being Cronos. It is also an observable fact that Cronos-Saturn has the longest sidereal period of the known planets at that time, an orbit. of 30 years. Saturn is absent from a specific constellation for that length of time.
A simple mathematical fact has been revealed to any that are even remotely sensitive to numbers: if you multiply 72 by 30, the years of Saturn's absence (and the mention of Osiris's absence prompts one to recall this other), the resulting product is 2,160: the number of years required, for one 30° shift, or a shift: through one complete sign of the zodiac. This number multplied by the /Page205 / 12 signs also gives 25,920. (And Plutarch has reminded us of 12)
If you multiply the unusual number 72 by 360, a number that Plutarch mentions several times, the product will be 25,920, again the number of years symbolizing the ultimate rebirth.
This 'Eternal Return' is the return of, say, Taurus to the position of marking the vernal equinox by 'riding in the solar bark with. Re' after having relinquished this honoured position to Aries, and subsequently to the to other zodiacal constellations.
Such a return after 25,920 years is indeed a revisit to a Golden Age, golden not only because of a remarkable symmetry In the heavens, but golden because it existed before the Egyptians experienced heaven's changeability.
But now to inform the reader of a fact he or she may already know. Hipparaus did: not really have the exact figures: he was a
trifle off in his observations and calculations. In his published work, On the Displacement of the Solstitial and Equinoctial Signs, he
gave figures of 45" to 46" a year, while the truer precessional
lag along the ecliptic is about 50 seconds. The exact measurement for the lag, based on the correct annual lag of 50'274" is 1° in 71.6 years, or 360° in 25,776 years, only 144 years less
than the figure of 25,920.
With Hipparchus's incorrect figures a 'Great Year' takes from 28,173.9 to 28,800 years, Incorrect by a difference of from 2,397.9 years to 3,024.
Since Nicholas Copernicus (AD 1473-1543) has always been credited with giving the correct numbers (although Arabic astronomer Nasir al-Din Tusi,11 born AD 1201, is known to have fixed the Precession at 50°), we may correctly ask, and with justifiable astonishment 'Just whose information was Plutarch transmitting'
AN IMPORTANT POSTSCRIPT
Of course, using our own notational system, all the important numbers have digits that reduce to that amazing number 9 a number that has always delighted budding mathematician.
Page 206
Somewhere along the way, according to Robert Graves, 9 became the number of lunar wisdom.12
This number is found often in the mythologies of the world. the Viking god Odin hung for nine days and nights on the World Tree in order to acquire the secret of the runes, those magic symbols out of which writing and numbers grew. Only a terrible sacrifice would give away this secret, which conveyed upon its owner power and dominion over all, so Odin hung from his neck those long 9 days and nights over the 'bottomless abyss'. In the tree were 9 worlds, and another god was said to have been born of 9 mothers.
Robert Graves, in his White Goddess, Is intrigued by the seemingly recurring quality of the number 72 in early myth and ritual. Graves tells his reader that 72 is always connected with the number 5, which reflects, among other things, the five Celtic dialects that he was investigating. Of course, 5 x 72= 360, 360 x 72= 25,920. Five is also the number of the planets known to the ancient world, that is, Saturn, Jupiter, Mars, Venus Mercury.
Graves suggests a religious mystery bound up with two ancient Celtic 'Tree Alphabets' or cipher alphabets, which as genuine articles of Druidism were orally preserved and transmitted for centuries. He argues convincingly that the ancient poetry of Europe
was ultimately based on what its composers believed to be magical principles, the rudiments of which formed a close religious secret for centuries. In time these were-garbled, discredited and forgotten.
Among the many signs of the transmission of special numbers he points out that the aggregate number of letter strokes for the complete 22-letter Ogham alphabet that he is studying is 72 and that this number is the multiple of 9, 'the number of lunar wisdom'. . . . he then mentions something about 'the seventy day season during which Venus moves successively from. maximum eastern elongation 'to inferior conjunction and maximum western elongation'.13
Page 207
"...Feniusa Farsa, Graves equates this hero with Dionysus Farsa has 72 assistants who helped him master the 72 languages created at the confusion of Babel, the tower of which is said to be built of 9 different materials
We are also reminded of the miraculous translation into Greek of the Five Books of Moses that was done by 72 scholars working for 72 days, Although the symbol for the Septuagint is LXX, legend, according to the fictional letter of Aristeas, records 72. The translation was done for Ptolemy Philadelphus (c.250 BC), by Hellenistic Jews, possibly from Alexandra.14
Graves did not know why this number was necessary, but he points
out that he understands Frazer's Golden Bough to be a a book hinting
that 'the secret involves the truth that the Christian
dogma, and rituals, are the refinement of a great body of
primitive beliefs, and that the only original element in Christianity- is the personality of Christ.15
Frances A. Yates, historian of Renaissance hermetisma tells, us
the cabala had 72 angels through which the sephiroth (the powers
of God) are believed to be approached, and further, she supplies the information that although the Cabala supplied a set of 48 conclusions purporting to confirm the Christian religion from the foundation of ancient wisdom, Pico Della Mirandola, a Renaissance magus, introduced instead 72, which were his 'own opinion' of the correct number. Yates writes, 'It is no accident
there are seventy-two of Pico's Cabalist conclusions, for the
conclusion shows that he knew something of the mystery of the Name of God with seventy-two letters.'16
In Hamlet's Mill de Santillarta adds the facts that 432,000 is the number of syllables in the Rig-Veda, which when multiplied by the soss
(60) gives 25,920" (The reader is forgiven for a bit of laughter at this point)
Thee Bible has not escaped his pursuit. A prominent Assyriologist of the last century insisted that the total of the years recounted
mounted in Genesis for the lifetimes of patriarchs from
the Flood also contained the needed secret numbers. (He showed that in the 1,656.years recounted in the Bible there are 86,400 7 day weeks, and dividing this number yields / Page 208 / 43,200.)
In Indian yogic schools it is held that all living beings exhale and inhale 21,600 times a day, .multiply this by 2 and again we have.the necessary 432 digits.
Joseph Campbell discerns the secret in the date set for the coming of Patrick to Ireland. Myth-gives this date-as.- the interest-
ing number of AD.432.18
Whatever one may think-of some of these number coincidences, it becomes. difficult to escape the suspicion that many signs (number and otherwise) -indicate that early man observed the results.. of the movement of Precession . and that the-.transmission of this information was .considered of prime importance.
'With the awareness of the phenomenon, observers would certainly have tried for its measure, and such an endeavour would
have constituted the construction-of a 'Unified Field Theory' for nothing .less than Creation itself. Once determined, it would have been information worthy of secrecy and worthy of the passing on to future adepts.
But one last word about mankind's romance with number coincidences.The antagonist in John Updike's novel, Roger's Version, is a computer hacker, who, convinced.,that scientific evidence of God's existence is accumulating, endeavours to prove it by feeding -all the available scientific information. into a comuter. In his search for God 'breaking, through', he has become fascinated by certain numbers that have continually been cropping up. He explains them excitedly as 'the terms of Creation':
"...after a while I noticed that all over the sheet there seemed to hit these twenty-fours Jumping out at me. Two four; two,four.Planck time, for instance, divided by the radiation constant yields a figure near eight times ten again to the negative twenty-fourth, and the permittivity of free space, or electric constant, into the Bohr radiusekla almost exactly six times ten to the negative twenty-fourth. On positive side, the electromagnetic line-structure constant times Hubble radius - that is, the size of the universe as we now perceive it gives us something quite close to ten to the twenty-fourth, and the
strong-force constant times the charge on the proton produces two point four times ten to the negative eighteenth, for another I began to circle twenty-four wherever it appeared on the Printout here' - he held it up. his piece of striped and striped wallpaper, decorated / Page 209 /
with a number of scarlet circles - 'you can see it's more than random.'19
This inhabitant of the twentieth century is convinced that the striking occurrences of 2 and 4 reveal the sacred numbers by which God is speaking to us.
So much for any scorn directed to ancient man's fascination with number coincidences. That fascination is alive and well, Just a bit more incomprehensible"
OF TIME AND STARS
Arthur C. Clarke 1972
FOREWORD
"'Into the Comet' and 'The Nine Billion Names of God' both involve computers and the troubles they may cause us. While writing this preface, I had occasion to call upon my own HP 9100A computer, Hal Junior, to answer an interesting question. Looking at my records, I find that I have now written just about one hundred short stories. This volume contains eighteen of them: therefore, how many possible 18-story collections will I be able to put together? The answer as I am sure will be instantly obvious to you - is 100 x 99. . . x 84 x 83 divided by 18 x 17 x 16 ... x .2 x 1. This is an impressive number - Hal Junior tells me that it is approximately 20,772,733,124,605,000,000.
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Page 15
The Nine Billion Names of God
'This is a slightly unusual request,' said Dr Wagner, with what he hoped was commendable restraint. 'As far as I know, it's the first time anyone's been asked to supply a Tibetan monastery with an Automatic Sequence Computer. I don't wish to be inquisitive, but I should hardly have thought that your - ah - establishment had much use for such a machine. Could you explain just what you intend to do with it?'
'Gladly,' replied the lama, readjusting his silk robes and carefully putting away the slide rule he had been using far currency conversions. 'Your Mark V Computer can carry out any routine mathematical operation involving up to ten digits. However, for our work we are interested in letters, not numbers. As we wish you to modify the output circuits, the machine will be printing words, not columns of figures.'
'I don't quite understand. . .'
'This is a project on which we have been working for the last three centuries - since the lamasery was founded, in fact. It is somewhat alien to your way of thought, so I hope you will listen with an open mind while I explain it.'
'Naturally.'
'It is really quite simple. We have been compiling a list which shall contain all the possible names of God.'
'I beg your pardon?'
Page16
'We have reason to believe,' continued the lama imperturbably, 'that all such names can be written with not more than nine letters in an alphabet we have devised.'
'And you have been doing this for three centuries?'
'Yes: we expected it would take us about fifteen thousand years to complete the task.'
'Oh,' Dr Wagner looked a little dazed. 'Now I see why you wanted to hire one of our machines. But what exactly is the purpose of this project?'
The lama hesitated for a fraction of a second, and Wagner wondered if he had offended him. If so, there was no trace of annoyance in the reply.
'Call it ritual, if you like, but it's a fundamental part of our belief. All the many names of the Supreme Being - God Jehova, Allah, and so on - they are only man-made labels. There is a philosophical problem of some difficulty here, which I do not propose to discuss, but somewhere among all the possible combinations of letters that can occur are what one may call the real names of God. By systematic permutation of letters, we have been trying to list them all.'
'I see. You've been starting at AAAAAAA . . . and working up to ZZZZZZZZ . . .'
'Exactly - though we use a special alphabet of our own. Modifying the electromatic typewriters to deal with this is, of course, trivial. A rather more interesting problem is that of devising suitable circuits to eliminate ridiculous combinations. For example, no letter must occur more than three times in succession.'
,'Three? Surely you mean two.'
'Three is correct: I am afraid it would take too long to explain why, even if you understood our language.' "
Page 68
Into the Comet
"Pickett's fingers danced over the beads, sliding them up and down the wires with lightning speed. There were twelve wires in all, so that the abacus could handle numbers up to 999,999,999,999 - or could be divided into separate sections where several independent calculations could be carried out simultaneously.
'374072,' said Pickett, after an incredibly brief interval of time. 'Now see how long you take to do it, with pencil and paper.'
There was a much longer delay before Martens, who like most mathematicians was poor at arithmetic, called out '375072'. A hasty check soon confirmed that Martens had taken at least three times as long as Pickett to arrive at the wrong answer.
The atronomer's face was a study in mingled chagrin, astonishment, and curiosity.
'Where did you learn that trick?' he asked. 'I thought those things could only add and subtract.'
'Well - multiplication's only repeated addition, isn't it? All I did was to add 856 seven times in the unit column, three times in the tens column, and four times in the hundreds column. You do the same thing when you use pencil and paper. Of course, there are some short cuts, but if you think I'm fast, you should have seen my granduncle. He used to work in a Yokohama bank, and you couldn't see his fingers / Page 69 / when he was going at speed"
I
SAY
THREAD THAT THREAD
THREAD READ DEATH DEATH READ THREAD
THREAD R DEATH DEATH R THREAD
THREAD READ DEAR THREAD
THE NEW ELIZABETHAN
REFERENCE DICTIONARY
An up-to-date vocabulary of the living English language
Circa 1900
FOURTH EDITION
Page 1472
thread (thred) [A.-S. thraed, from thrawan, to THROW (cp. Dut. draad, G. draht, Icel. thrathr)], n. A slender cord consisting of two or more yarns doubled or twisted ; a single filament of cotton, silk, wool, etc., esp. Lisle thread ; anything resembling this ; a fine line of colour etc. ; a thin seam or vein ; the spiral on a screw ; (fig.) a continuous course (of life etc.). v.t. To pass a thread through the eye or aperture of ; to string (beads etc.) on a thread ; (fig.) to pick (one's way) or to go through an intricate or crowded place, etc. ; to streak (the hair) with grey etc. ; to cut a thread on (a screw). thread and thrum : Good and bad together, all alike. threadbare, a. Worn so that the thread is visible, having the nap worn off ; (fig.) worn, trite, hackneyed. threadbareness, n. thread-mark, n. A mark produced by coloured silk fibres in banknotes to prevent counterfeiting. thread-paper, n. Soft paper for wrapping up thread, thread-worm, n. A thread-like nematode worm, esp. one infesting the rectum of children. threader, n. threadlike, a. and adv. thready, a. threadiness, n.
THE NEW ELIZABETHAN
REFERENCE DICTIONARY
An up-to-date vocabulary of the living English language
FOURTH EDITION
Circa 1900
Page 1472
thread (thred) [A.-S. thraed, from thrawan, to THROW (cp. Dut. draad, G. draht, Icel. thrathr)], n. A slender cord consisting of two or more yarns doubled or twisted ; a single filament of cotton, silk, wool, etc., esp. Lisle thread ; anything resembling this ; a fine line of colour etc. ; a thin seam or vein ; the spiral on a screw ; (fig.) a continuous course (of life etc.). v.t. To pass a thread through the eye or aperture of ; to string (beads etc.) on a thread ; (fig.) to pick (one's way) or to go through an intricate or crowded place, etc. ; to streak (the hair) with grey etc. ; to cut a thread on (a screw). thread and thrum : Good and bad together, all alike. threadbare, a. Worn so that the thread is visible, having the nap worn off ; (fig.) worn, trite, hackneyed. threadbareness, n. thread-mark, n. A mark produced by coloured silk fibres in banknotes to prevent counterfeiting. thread-paper, n. Soft paper for wrapping up thread, thread-worm, n. A thread-like nematode worm, esp. one infesting the rectum of children. threader, n. threadlike, a. and adv. thready, a. threadiness, n.
l isle t hread: l isle t hread
A strong tightly twisted cotton thread (usually made of long-staple cotton) - lisle. Derived forms: lisle threads. Type of: cotton. Nearest ... www.wordwebonline.com/en/LISLETHREAD
Def in it ion - of L isle f rom Dictiona ry.net
Lisle thread, a hard twisted cotton thread, originally produced at Lisle. Source: Webster's Revised Unabridged Dictionary (1913) ... www.dictionary.net/lisle - 9k
CASSELL'S ENGLISH DICTIONARY
1974
Lisle thread (lil thred) [ town in France, now Lille], n, A fine, hard thread orig. made at Lille.
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- |
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2 |
|
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- |
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occurs |
x |
|
= |
|
= |
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occurs |
x |
|
= |
|
= |
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4 |
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occurs |
x |
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= |
|
= |
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5 |
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5 |
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|
5 |
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5 |
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occurs |
x |
|
= |
20 |
2+0 |
|
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|
6 |
|
|
- |
|
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- |
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occurs |
x |
|
= |
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7 |
|
|
7 |
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7 |
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|
occurs |
x |
|
= |
21 |
2+1 |
|
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|
8 |
|
|
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- |
8 |
|
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|
occurs |
x |
|
= |
16 |
1+6 |
|
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|
- |
|
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|
- |
|
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- |
9 |
|
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|
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|
occurs |
x |
|
= |
27 |
2+7 |
|
|
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|
I |
|
|
|
|
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|
I |
|
|
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|
|
|
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|
R |
|
|
|
|
|
|
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|
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|
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|
4+5 |
2+0 |
|
|
|
|
|
- |
|
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|
|
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|
|
|
|
|
- |
- |
|
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|
4+5 |
|
|
2+0 |
|
1+0+4 |
|
4+1 |
|
|
|
I |
|
|
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|
|
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|
I |
|
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R |
|
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|
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|
|
|
|
|
3 |
|
6 |
5 |
|
8 |
1 |
5 |
7 |
|
5 |
7 |
|
2 |
7 |
|
1 |
|
2 |
8 |
9 |
5 |
1 |
4 |
|
|
|
|
|
|
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I |
|
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I |
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R |
|
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|
|
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|
|
THE LIGHT IS RISING RISING IS THE LIGHT
2 |
IS |
28 |
10 |
1 |
9 |
UNIVERSAL |
121 |
40 |
4 |
4 |
MIND |
40 |
22 |
4 |
3 |
THE |
33 |
15 |
6 |
4 |
MIND |
40 |
22 |
4 |
2 |
OF |
21 |
12 |
3 |
9 |
HUMANKIND |
95 |
41 |
5 |
33 |
First Total |
|
|
|
3+3 |
Add to Reduce |
3+7+8 |
1+6+2 |
2+7 |
6 |
Second Total |
|
|
|
|
Reduce to Deduce |
1+8 |
- |
- |
|
Essence of Number |
|
|
|
9 |
UNIVERSAL |
121 |
40 |
4 |
4 |
MIND |
40 |
22 |
4 |
2 |
IS |
28 |
10 |
1 |
3 |
THE |
33 |
15 |
6 |
4 |
MIND |
40 |
22 |
4 |
2 |
OF |
21 |
12 |
3 |
9 |
HUMANKIND |
95 |
41 |
5 |
33 |
First Total |
|
|
|
3+3 |
Add to Reduce |
3+7+8 |
1+6+2 |
2+7 |
6 |
Second Total |
|
|
|
|
Reduce to Deduce |
1+8 |
- |
- |
|
Essence of Number |
|
|
|
E |
= |
5 |
- |
2 |
EX |
11 |
2 |
2 |
U |
= |
3 |
- |
6 |
UMBRIS |
82 |
28 |
1 |
E |
= |
5 |
- |
2 |
ET |
25 |
7 |
7 |
I |
= |
9 |
|
10 |
IMAGINIBUS |
104 |
50 |
5 |
I |
= |
9 |
- |
2 |
IN |
23 |
14 |
5 |
V |
= |
4 |
- |
9 |
VERITATEM |
113 |
41 |
5 |
- |
- |
|
- |
31 |
First Total |
|
|
|
- |
- |
3+5 |
- |
3+1 |
Add to Reduce |
3+5+8 |
1+4+2 |
2+5 |
- |
- |
|
- |
4 |
Second Total |
|
|
|
- |
- |
- |
- |
|
Reduce to Deduce |
1+6 |
- |
- |
- |
- |
|
- |
4 |
Essence of Number |
|
|
|
O |
= |
6 |
- |
3 |
OUT |
56 |
11 |
2 |
O |
= |
6 |
- |
2 |
OF |
21 |
12 |
3 |
S |
= |
1 |
- |
7 |
SHADOWS |
89 |
26 |
8 |
A |
= |
1 |
- |
3 |
AND |
82 |
28 |
1 |
P |
= |
7 |
|
9 |
PHANTASMS |
111 |
30 |
3 |
I |
= |
9 |
- |
4 |
INTO |
58 |
22 |
4 |
T |
= |
2 |
- |
5 |
TRUTH |
87 |
24 |
6 |
- |
- |
|
- |
33 |
Add to Reduce |
|
|
|
- |
- |
3+2 |
- |
3+3 |
Reduce to Deduce |
4+4+1 |
1+3+5 |
2+7 |
- |
- |
|
- |
6 |
Essence of Number |
|
|
|
|
|
|
- |
AUM MANI PADME HUM |
- |
- |
- |
A |
= |
1 |
3 |
AUM |
35 |
8 |
8 |
M |
= |
4 |
4 |
MANI |
37 |
19 |
1 |
P |
= |
7 |
5 |
PADME |
39 |
21 |
3 |
H |
= |
8 |
3 |
HUM |
42 |
15 |
6 |
- |
- |
20 |
15 |
AUM MANI PADME HUM |
|
|
|
- |
- |
2+0 |
|
|
1+5+3 |
6+3 |
1+8 |
- |
- |
2 |
6 |
AUM MANI PADME HUM |
|
|
|
- |
|
|
|
|
- |
|
|
|
|
- |
|
|
|
M |
|
- |
|
|
|
|
|
|
|
|
|
|
- |
- |
|
- |
|
|
|
|
- |
|
|
5 |
9 |
- |
|
|
|
|
|
- |
8 |
|
|
|
|
|
|
|
|
|
|
|
|
- |
|
|
|
|
- |
|
|
14 |
9 |
- |
|
|
|
|
|
- |
8 |
|
|
|
|
|
|
|
|
|
|
|
|
- |
|
|
|
|
- |
|
|
|
|
- |
|
|
|
M |
|
- |
|
|
|
|
|
|
|
|
|
|
- |
- |
|
- |
|
1 |
3 |
4 |
- |
4 |
1 |
|
|
- |
7 |
1 |
4 |
4 |
5 |
- |
|
3 |
4 |
|
|
|
|
|
|
|
|
|
|
- |
|
1 |
21 |
13 |
- |
13 |
1 |
|
|
- |
16 |
1 |
4 |
13 |
5 |
- |
|
21 |
13 |
|
|
|
|
|
|
|
|
|
|
- |
|
|
|
|
- |
|
|
|
|
- |
|
|
|
M |
|
- |
|
|
|
|
|
|
|
|
|
|
- |
- |
|
- |
|
1 |
21 |
13 |
- |
13 |
1 |
14 |
9 |
- |
16 |
1 |
4 |
13 |
5 |
- |
8 |
21 |
13 |
|
|
|
|
|
|
|
|
|
|
- |
|
1 |
3 |
4 |
- |
4 |
1 |
5 |
9 |
- |
7 |
1 |
4 |
4 |
5 |
- |
8 |
3 |
4 |
|
|
|
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|
|
|
|
|
|
- |
|
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|
- |
|
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|
- |
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|
- |
|
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|
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|
|
|
|
|
- |
- |
|
- |
|
1 |
|
|
|
|
1 |
|
|
|
|
1 |
|
|
|
|
|
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|
|
|
|
occurs |
x |
|
= |
3 |
= |
|
|
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|
2 |
|
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|
- |
- |
|
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|
3 |
|
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|
|
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|
|
|
|
|
|
3 |
|
|
|
|
occurs |
x |
|
= |
6 |
= |
|
|
|
|
|
4 |
|
4 |
|
|
|
|
|
|
4 |
4 |
|
|
|
|
4 |
|
|
|
occurs |
x |
|
= |
20 |
2+0 |
|
|
|
|
|
|
|
|
|
5 |
|
|
|
|
|
|
5 |
|
|
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|
|
|
|
occurs |
x |
|
= |
10 |
1+0 |
|
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|
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|
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|
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|
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|
6 |
|
|
|
|
- |
- |
|
|
|
|
|
|
|
|
|
|
|
|
7 |
|
|
|
|
|
|
|
|
|
|
|
occurs |
x |
|
= |
7 |
= |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
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|
|
8 |
|
|
|
|
|
occurs |
x |
|
= |
8 |
= |
|
|
|
|
|
|
|
|
|
|
9 |
|
|
|
|
|
|
|
|
|
|
|
|
|
occurs |
x |
|
= |
9 |
= |
|
|
|
|
|
|
- |
|
|
|
|
- |
|
|
|
|
|
- |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
1+5 |
|
|
4 |
|
4 |
|
|
|
|
|
|
4 |
4 |
|
|
|
|
4 |
|
|
3+7 |
|
|
1+5 |
|
6+3 |
|
3+6 |
|
6 |
|
|
|
- |
|
|
|
|
- |
|
|
|
|
|
- |
|
|
|
|
|
|
|
|
6 |
|
9 |
|
9 |
- |
|
1 |
3 |
4 |
- |
4 |
1 |
5 |
9 |
- |
7 |
1 |
4 |
4 |
5 |
- |
8 |
3 |
4 |
|
|
1+0 |
|
|
|
|
- |
- |
|
|
6 |
|
|
|
- |
|
|
|
|
- |
|
|
|
|
|
- |
|
|
|
|
|
1 |
|
|
6 |
|
9 |
|
9 |
T |
= |
2 |
|
3 |
THE |
33 |
15 |
6 |
G |
= |
7 |
- |
5 |
GREAT |
51 |
24 |
6 |
L |
= |
3 |
|
10 |
LIBERATION |
105 |
51 |
6 |
|
- |
|
|
|
Add to Reduce |
|
|
|
|
- |
1+2 |
|
1+8 |
Reduce to Deduce |
1+8+9 |
9+0 |
1+8 |
|
- |
|
|
|
Essence of Number |
|
|
|
|
|
|
|
|
Reduce to Deduce |
1+8 |
|
|
|
|
|
|
|
Essence of Number |
|
|
|
|
|
|
|
|
- |
|
|
|
|
|
- |
|
I |
|
|
|
|
|
I |
|
|
|
|
|
|
|
|
|
- |
- |
|
- |
- |
|
8 |
|
- |
|
|
|
|
|
- |
|
9 |
|
|
|
|
|
9 |
6 |
5 |
|
|
|
3+7 |
|
|
1+0 |
|
|
|
- |
- |
|
8 |
|
- |
|
|
|
|
|
- |
|
9 |
|
|
|
|
|
9 |
15 |
14 |
|
|
|
5+5 |
|
|
1+0 |
|
|
|
|
|
|
|
|
- |
|
|
|
|
|
- |
|
I |
|
|
|
|
|
I |
|
|
|
|
|
|
|
|
|
- |
|
|
- |
- |
2 |
|
5 |
- |
7 |
9 |
5 |
1 |
2 |
- |
3 |
|
2 |
5 |
9 |
1 |
2 |
|
|
|
|
|
|
5+3 |
|
|
= |
|
|
|
- |
- |
20 |
|
5 |
- |
7 |
18 |
5 |
1 |
20 |
- |
12 |
|
2 |
5 |
18 |
1 |
20 |
|
|
|
|
|
|
1+3+4 |
|
|
= |
|
|
|
|
|
|
|
|
- |
|
|
|
|
|
- |
|
I |
|
|
|
|
|
I |
|
|
|
|
|
|
|
|
|
- |
|
|
- |
- |
20 |
8 |
5 |
- |
7 |
18 |
5 |
1 |
20 |
- |
12 |
9 |
2 |
5 |
18 |
1 |
20 |
9 |
15 |
14 |
|
|
|
1+8+9 |
|
|
1+8 |
|
|
|
- |
- |
2 |
8 |
5 |
- |
7 |
9 |
5 |
1 |
2 |
- |
3 |
9 |
2 |
5 |
9 |
1 |
2 |
9 |
6 |
5 |
|
|
|
9+0 |
|
|
|
|
|
|
|
18 |
|
|
|
- |
|
|
|
|
|
- |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
- |
|
|
|
|
- |
- |
|
- |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
occurs |
x |
|
= |
|
= |
|
|
|
|
- |
|
- |
|
|
|
|
|
|
|
|
2 |
|
|
|
|
|
|
|
|
|
|
occurs |
x |
|
= |
|
= |
|
|
- |
- |
- |
|
|
|
|
|
|
|
|
3 |
|
|
|
|
|
|
|
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|
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|
occurs |
x |
|
= |
|
= |
|
|
|
- |
- |
|
|
|
|
|
|
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|
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|
|
- |
|
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|
|
|
|
|
|
5 |
|
|
|
occurs |
x |
|
= |
20 |
2+0 |
|
|
|
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|
|
|
|
|
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|
|
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|
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|
6 |
|
|
|
|
occurs |
x |
|
= |
6 |
= |
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|
|
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|
occurs |
x |
|
= |
|
= |
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|
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|
|
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|
|
occurs |
x |
|
= |
8 |
= |
|
|
|
|
- |
|
|
|
|
|
|
|
|
|
9 |
|
|
|
|
|
9 |
|
|
|
|
|
occurs |
x |
|
= |
27 |
2+7 |
|
|
|
|
|
|
|
|
|
|
|
|
- |
|
I |
|
|
|
|
|
I |
|
|
|
|
|
|
|
|
|
|
|
|
|
1+8 |
- |
- |
|
- |
|
|
|
|
|
- |
|
|
|
|
|
|
|
|
|
|
|
|
3+8 |
|
|
1+8 |
|
9+0 |
|
4+5 |
|
|
|
|
|
- |
|
|
|
|
|
- |
|
I |
|
|
|
|
|
I |
|
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|
|
2 |
8 |
5 |
- |
7 |
9 |
5 |
1 |
2 |
- |
3 |
9 |
2 |
5 |
9 |
1 |
2 |
9 |
6 |
5 |
|
|
1+1 |
|
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|
|
|
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|
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|
- |
|
|
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|
- |
|
I |
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|
I |
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- |
|
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- |
|
I |
|
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|
I |
|
|
|
|
|
|
|
|
|
- |
- |
|
- |
|
8 |
|
- |
|
|
|
|
|
- |
|
9 |
|
|
|
|
|
9 |
6 |
5 |
|
|
|
3+7 |
|
|
1+0 |
|
|
|
- |
|
8 |
|
- |
|
|
|
|
|
- |
|
9 |
|
|
|
|
|
9 |
15 |
14 |
|
|
|
5+5 |
|
|
1+0 |
|
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|
|
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|
|
- |
|
|
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|
- |
|
I |
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|
I |
|
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|
|
|
|
|
- |
|
|
- |
2 |
|
5 |
- |
7 |
9 |
5 |
1 |
2 |
- |
3 |
|
2 |
5 |
9 |
1 |
2 |
|
|
|
|
|
|
5+3 |
|
|
= |
|
|
|
- |
20 |
|
5 |
- |
7 |
18 |
5 |
1 |
20 |
- |
12 |
|
2 |
5 |
18 |
1 |
20 |
|
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|
1+3+4 |
|
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= |
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- |
|
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- |
|
I |
|
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|
I |
|
|
|
|
|
|
|
|
|
- |
|
|
- |
20 |
8 |
5 |
- |
7 |
18 |
5 |
1 |
20 |
- |
12 |
9 |
2 |
5 |
18 |
1 |
20 |
9 |
15 |
14 |
|
|
|
1+8+9 |
|
|
1+8 |
|
|
|
- |
2 |
8 |
5 |
- |
7 |
9 |
5 |
1 |
2 |
- |
3 |
9 |
2 |
5 |
9 |
1 |
2 |
9 |
6 |
5 |
|
|
|
9+0 |
|
|
|
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|
|
18 |
|
|
|
- |
|
|
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|
- |
|
|
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|
|
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|
|
|
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|
- |
|
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|
- |
- |
|
- |
|
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occurs |
x |
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= |
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= |
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- |
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|
2 |
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occurs |
x |
|
= |
|
= |
|
- |
- |
- |
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3 |
|
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occurs |
x |
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= |
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= |
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- |
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5 |
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occurs |
x |
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= |
20 |
2+0 |
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6 |
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occurs |
x |
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= |
6 |
= |
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occurs |
x |
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= |
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= |
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occurs |
x |
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= |
8 |
= |
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|
- |
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|
|
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|
9 |
|
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|
9 |
|
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|
occurs |
x |
|
= |
27 |
2+7 |
|
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|
- |
|
I |
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|
I |
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|
1+8 |
- |
- |
|
- |
|
|
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|
- |
|
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|
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|
|
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|
3+8 |
|
|
1+8 |
|
9+0 |
|
4+5 |
|
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- |
|
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|
- |
|
I |
|
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|
I |
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|
|
|
|
|
|
|
|
2 |
8 |
5 |
- |
7 |
9 |
5 |
1 |
2 |
- |
3 |
9 |
2 |
5 |
9 |
1 |
2 |
9 |
6 |
5 |
|
|
1+1 |
|
|
|
|
|
|
|
|
|
|
|
- |
|
|
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|
- |
|
I |
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I |
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I |
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I |
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|
- |
- |
|
- |
|
8 |
|
|
|
|
|
|
|
9 |
|
|
|
|
|
9 |
6 |
5 |
|
|
|
3+7 |
|
|
1+0 |
|
|
|
- |
|
8 |
|
|
|
|
|
|
|
9 |
|
|
|
|
|
9 |
15 |
14 |
|
|
|
5+5 |
|
|
1+0 |
|
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|
|
|
|
|
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|
I |
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|
I |
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|
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|
|
|
- |
|
|
- |
2 |
|
5 |
7 |
9 |
5 |
1 |
2 |
3 |
|
2 |
5 |
9 |
1 |
2 |
|
|
|
|
|
|
5+3 |
|
|
= |
|
|
|
- |
20 |
|
5 |
7 |
18 |
5 |
1 |
20 |
12 |
|
2 |
5 |
18 |
1 |
20 |
|
|
|
|
|
|
1+3+4 |
|
|
= |
|
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|
I |
|
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|
I |
|
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|
|
|
|
|
|
- |
|
|
- |
20 |
8 |
5 |
7 |
18 |
5 |
1 |
20 |
12 |
9 |
2 |
5 |
18 |
1 |
20 |
9 |
15 |
14 |
|
|
|
1+8+9 |
|
|
1+8 |
|
|
|
- |
2 |
8 |
5 |
7 |
9 |
5 |
1 |
2 |
3 |
9 |
2 |
5 |
9 |
1 |
2 |
9 |
6 |
5 |
|
|
|
9+0 |
|
|
|
|
|
|
18 |
|
|
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|
|
|
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- |
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- |
- |
|
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|
occurs |
x |
|
= |
|
= |
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- |
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|
|
2 |
|
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|
occurs |
x |
|
= |
|
= |
|
- |
- |
- |
|
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|
3 |
|
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|
occurs |
x |
|
= |
|
= |
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- |
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|
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|
5 |
|
|
|
occurs |
x |
|
= |
20 |
2+0 |
|
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|
6 |
|
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|
occurs |
x |
|
= |
6 |
= |
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|
occurs |
x |
|
= |
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= |
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|
occurs |
x |
|
= |
8 |
= |
|
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|
- |
|
|
|
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|
|
|
9 |
|
|
|
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|
9 |
|
|
|
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|
occurs |
x |
|
= |
27 |
2+7 |
|
|
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|
|
|
|
|
|
|
|
I |
|
|
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|
I |
|
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|
1+8 |
- |
- |
|
|
|
|
|
|
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|
|
|
|
|
|
|
|
|
|
|
3+8 |
|
|
1+8 |
|
9+0 |
|
4+5 |
|
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|
|
I |
|
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|
I |
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|
|
|
|
|
|
2 |
8 |
5 |
7 |
9 |
5 |
1 |
2 |
3 |
9 |
2 |
5 |
9 |
1 |
2 |
9 |
6 |
5 |
|
|
1+1 |
|
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|
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I |
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I |
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