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BOOK OF CREATION

 

CORONAVIRUS (COVID-19)

coronavirus (COVID-19)

 

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9
T
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2
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THE
33
15
6
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C
=
3
-
11
CORONAVIRUS
155
65
2
-
-
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-
-
-
-
-
P
=
7
-
8
PANDEMIC
65
38
2
-
1
2
3
4
5
6
7
8
9
-
-
-
-
22
-
253
109
10
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-
-
-
T
=
2
1
1
T
20
2
2
-
-
2
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-
-
-
H
=
8
2
1
H
8
8
8
-
-
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8
-
E
=
5
3
1
E
5
5
5
-
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5
-
-
-
-
-
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15
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33
15
15
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C
=
3
4
1
C
3
3
3
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3
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O
=
6
5
1
O
15
6
6
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6
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R
=
9
6
1
R
18
9
9
-
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-
9
O
=
6
7
1
O
15
6
6
-
-
-
-
-
-
6
-
-
-
N
=
5
8
1
N
14
5
5
-
-
-
-
-
5
-
-
-
-
A
=
1
9
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
V
=
4
10
1
V
22
4
4
-
-
-
-
4
-
-
-
-
-
I
=
9
11
1
I
9
9
9
-
-
-
-
-
-
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-
-
9
R
=
9
12
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
U
=
3
13
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
S
=
1
14
1
S
19
10
1
-
1
-
-
-
-
-
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-
-
-
-
26
-
-
-
155
65
56
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P
=
7
15
1
P
16
7
7
-
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-
7
-
-
A
=
1
16
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
N
=
5
17
1
N
14
5
5
-
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5
-
-
-
-
D
=
4
18
1
D
4
4
4
-
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-
-
4
-
-
-
-
-
E
=
5
19
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
M
=
4
20
1
M
13
4
4
-
-
-
-
4
-
-
-
-
-
I
=
9
21
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
C
=
3
22
1
C
3
3
3
-
-
-
3
-
-
-
-
-
-
-
-
38
-
-
-
65
38
38
-
3
2
9
12
20
12
7
8
36
T
=
2
-
3
THE
33
15
6
-
-
-
-
1+2
2+0
1+2
-
-
3+6
C
=
3
-
11
CORONAVIRUS
155
65
2
-
3
2
9
3
2
3
7
8
9
P
=
7
-
8
PANDEMIC
65
38
2
-
-
-
-
-
-
-
-
-
-
-
-
12
-
22
First Total
253
109
10
-
3
2
9
3
2
3
7
8
9
-
-
1+2
-
2+2
Add to Reduce
2+5+3
1+0+9
1+0
-
-
-
-
-
-
-
-
-
-
-
-
3
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4
Second Total
10
10
1
-
3
2
9
3
2
3
7
8
9
-
-
-
-
-
Reduce to Deduce
1+0
1+0
-
-
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-
-
-
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-
-
-
-
-
3
-
4
Essence of Number
1
1
1
-
3
2
9
3
2
3
7
8
9

 

 

 

 
 

 

IN SEARCH OF THE MIRACULOUS

Fragments of an Unknown Teaching
P.D.Oupensky 1878-1947

Page 217

'A man may be born, but in order to be born he must first die, and in order to die he must first awake.'
" 'When a man awakes he can die; when he dies he can be born' "

 

 

A
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 =
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J
K
L
M
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Q
R
10
11
12
13
14
15
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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
 =
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S
T
U
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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
 =
 =
 =
 =
 =
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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

 

 

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                  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
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9
1
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HISTORY OF GOD

Karen Armstrong 1993

The God of the Mystics

THE

BOOK OF CREATION

Page 250

"THERE IS NO ATTEMPT MADE 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

THE MIND AWAY ROM THE NORMAL CONNOTATIONS OF WORDS"

 

 

THE CURSE OF THE PHARAOHS

A STUNNING INVESTIGATION INTO THE 4000-YEAR-OLD SECRETS OF THE ANCIENT EGYPTIANS

Phillip Vanderburg 1975 Translated by Thomas Weyr

Page 100

"The divine pharaohs did n,ot enjoy any special legal rights. Aside from religion, the common man could do as the pharaoh. This was also true of marriage.
There was always only one woman who was the legal wife, "the mistress of the house". But if the pharaoh had concubines and a harem, so could the ordinary citizen also - provided he could afford them.
Despite this, the social position of women in ancient Egypt was not as inferior as in many other civilizations. For, example, even the oldest Egyptian pictures show men and women the same size; it is only children and servants who are depicted as smaller.
A papyrus preserved today in Leiden, Holland, gives real insight into married life in old Egypt. It is the letter of an army general from Memphis whose wife died while he was away. The man became very ill after her death and believed
that the ka.- the spirit who watched over his wife and, indeed, protected all Egyptian dead on their journey into the under­world - had sent the sickness. Therefore he put this letter to his wife into the grave of another dead person:

What evil thing have you done to me so that -I find myself in this I miserable situation?

What have I done to you, that you vex me so

where I have done you no harm? What have I done when I was your

husband, and even to this day, that I would need to hide? Through the

words of my mouth I will go to trial before the nine gods who sit in

the West. Then they will have to decide between you and me. What

have I done to you?

You became my wife when I was young. Later I assumed several

offices. I never left you nor gave you any cause for sorrow. But you / Page100

won't let me be happy. I will call you to account, for right shall be

separated from wrong.

Remember how when I trained the pharoah's officers and chariot-

eers, I made them come and throw themselves down before you.

They brought presents and put them at your feet. I hid nothing from

you as long as I lived. Not once did I go as an adulterer into another

house. I let no man tell me what to do with you. When I was moved

to my present post, it was impossible to come home as I had done

before, so I sent you my oil and my bread and my clothes, and they

were brought to you.

You don't know how much good I have done you. I always asked

how you were. When you were ill I had the head doctor come and he

prepared the medicines and did everything you asked. When I travel-

led south with the pharoah, my thoughts Were always with you. I

spent the eight months without eating and drinking like a real man

When I returned to Memphis I asked the pharaoh to excuse me

and came to you and grieved over you with my men when I learned of

your death. I gave clothes and linen for your wrapping. I had clothes

made for you and left nothing good undone.

Now I have been alone for three years and I have not visited

another house. This is not seemly for a man like me. But you cannot

distinguish between good and evil. Someone will have to decide

between us. And as for your sisters - I have not gone to any of them!

 

 

BUDDHIST BIBLE

Edited by Dwight Goddard

Page 662

APPENDIX

Master Paramartha about 717 A.D. The English translation was made by Bhikshu Wai-tao and Dwight Goddard, during the years 1935-1937. The part presented here is only about one-third of the original text, the balance being omitted for various reasons. For instance, Chapter Three is omitted be­cause it is obviously an "extension" by some lesser scribe. Chapters Five and Six are omitted because, while evidently being by the same author, the theme and treatment are quite different and independent.
The most important of these omissions, however, is that of the Great Dharani itself. At the time at which the Sutra was written and for many years afterwards it was probably its most important feature, and it is still chanted with great emotion in all Tibetan, Chinese and Japanese Monasteries. In omitting" it from this English version the reader is entitled to a few words 0.£ explanation.
In the first place let us have a clear idea of what a dhar­ani is. It is a more or less mean:ngless chain of words or names that is supposed to have a magical power in helping the one who is repeating it at some time of extremity. It may be very short, like the Sanskrit word ({aum," which the Tib­etans repeat ad infinitum, or it may be very long, like this one we are now considering, or the one in the Lankavatara Sutra. Generally, however, they are quite short like the one in the Prajna-Paramita-Hridaya Sutra:-"Gate, gate, paragate, parasamgateJ bodhi svaha." A Dharani is supposed to embody the quintessence of the spiritual power emanating from some great teacher or spiritual benefactor. It is a kind of carrier for spiritual "radio-activity," an appeal for "absent treatment." A great Master or Bodhisattva gives his instruction under quiet conditions with a sincere purpose of enlightening and benefit­
ing his disciples, but in times of extremity when his Master is absent ant'! the disciple feels his strength failing, he is en­
couraged by repeating the name and words of his Master. Doubtless there is a measure of superstition in its practice, but there is also a great deal of practical usefulness and provable value in it.
All religions have had their Dharani. The Pure Land Bud­dhists repeat:-({Namo Omito Fu" more or less constantly. The Nichiren Buddhists repeat:-({Nemo myoho renge kyoJ" in which case its repetition holds the mind to the superlative spir­/ Page 663 /
itual power inherent in The Lotus of the Wonderful Dharma Scripture. The Mohammedans repeat in the same fashion the words:-"Allah is one God and Mohammed is his Prophet." Christians, whether they are conscious of it or not, in repeat­ing the Lord's Prayer, are repeating a Dharani in which they have implicit faith. They are not thinking so much of the meaning of the words as they are voicing their faith in the supernal power of the Heavenly Father. Catholics have a num­ber of these Dharani, "the Pater Noster)" HOra Pro NoblS/~ and HAve Maria," for instance. Even the benediction, "In the Name of the Father, the Son and the Holy Spirit. Amen," and the various creeds, the Nicean, and the Alexandrian, are used as Dharani, as is seen by the fact of the general dislike of altering or amending them.
In omitting this long Dharani, therefore, we are not dep­recating the great reality of the Spiritual Power that it sym­bolizes, nor are we denying its practical usefulness in serving to concentrate the mind's attention; in fact, in thus eXplaining at length why we omit it, we are emphasizing its basic value in holding a disciple's attention to the true source of Power in which by this practice of repeating Dharani he is identify­ing his spirit. Our Sutra is wholly given up to establishing the fact that this boundless Potentiality of Spiritual Power is res­ident in the Mind's Pure Essence, to which all appeal, whether in calm or tempest should be made.
The following Preface and Introduction was prepared for the English Version by Bhikshu Wai-tao and Dwight Goddard. It is here given in full.
The author and date of this profound Scripture, that is com­monly known by its Sanskrit name, THE SURANGAMA Sutra, and by its Chinese name Ta Fo Ting-shou Leng Yen Ching
(Buddqa's Great Crown Sutra), is unknown, but it was undoubtedly written in Sanskrit about the First Century of the Christian Era. It was highly regarded by the kings of South­ern India as being of supreme value for the protection of their country and they issued orders forbidding it to be carried out of their domains with the death penalty for anyone who should attempt it.
When the great Hindu Master ParaInartha felt that the time had arrived for the propagation of this profound teach­ing in the great and powerful Empire of China, it is said that

666
APPENDIX
the attainment of Samadhi, which is the subjective aspect, or the intuitive realization of the intrinsic and eternal and per­fectly unified nature of Essential and True Mind. The Sutra shows the source of vexations and how to untangle the knots that are made up by the six kinds of conceptions and rein­forces the lesson by asking the great Disciples to relate their different experiences in untangling the knots in their own minds during their individual progress in realization and the attainment of Samadhi. It shows the extreme individuation among sentient beings and their worlds of experience and then sets forth the sixty transcendental powers available for the ar­duous practice of attainment. It points out advantageous ways for attaining the requisite control of mind and finally reveals the Great Dharani, or mystic combination of names and words, that symbolizes the power of his own supreme experience. It shows the six great realms of existence from the highest realm of spontaneity and freedom to the lowest of inconceivable bond­age and sufferings. And then he shows the unreality of all these conceptions (naiva-samjnana-samjna-yatana) and the in­conceivable unity and purity of Truth itself.
The Third Great Lesson has to do with the attainment of Highest Perfect Wisdom (anuttara-samyak-sambodhi) and the dangers originating in the evil Maras that beset its attainment even in heavenly places. As his parting gift of advice to his disciples and to all future disciples, he gives them ways by which these evil influences lurking in the conceptions arising from the five senses and the six sense-minds may be avoided and the supreme attainment realized by one's own efforts, but when that fails, by faith in the transcendental power of the Great Dharani.
It is Buddha's great gift to us that the teaching of this great Sutra has been preserved to our time. We may no longer listen to the charm of the Buddha's voice, but we may still study and meditate upon his teaching as elucidated in this wonderful Scriptur~. We must preserve it and pass it on even to the last kalpa for the benefit of all future beings. For the more scientifically trained minds of our Western World, its cul­minating resort to faith in a Great Dharani seems irrational and superstitious and negating the more important lesson of self-responsibility and self-effort. For that reason it is omitted in this Version. But in a deeper sense of embodying within

APPENDIX
667
its symbolic structure the intrinsic power of the inner working of the Ultimate Spiritual Principle that is drawing all sentient beings into some perfect Unity that is both Highest Perfect Wisdom and All-embracing Compassion, it is most profoundly true and our feeble efforts of self-help must always at last re­sort be supplemented by an appeal in faith to the Transcend­ental Power of the Self-nature of Truth itself as embodied and made available in the supreme experience of Shakyamuni Bud­dha.
If any good and earnest disciple, be he man or woman, with pure faith observes, studies and puts in practice this great Teaching, should he later become entangled in the five defile­ments of this evil world, but still keep up his practice of con­centration of mind, he will surely be delivered and will move forward in the enjoyment of a life of purity, joy and tranquil­lity, to its goal in Samadhi.

THE LANKAVATARA SCRIPTURE.

Page 277

This Sutra was written in Sanskrit, but nothing is known as to the author or time of its writing. Its original Sanskrit form has been lost, but references to it indicate that it must have been tremendously long. It is generally felt that the pres­ent text plust have been compiled early in the First Century, probably a little earlier than the Awakening of Faith Shastra, which doctrinally it greatly resembles. The earliest date we have of it, is the date of its first translation into Chinese by Dharmaraksha about A.D. 420 and which was lost before 7°0. Three other Chinese translations have been made of it: one by Gunabhadra in 443; one by Bodhiruchi in 513; and one by Shikshananda in 7°°.
The only English translation of it is Dr. Suzuki's made in 1929 and published by the Eastern Buddhist Society, Tokyo, and by Routledge, London, 1932. Dr. Suzuki's translation is very scholarly and exact, but owing to the nature of the text is considerably confused and "extended." With the encourage­ment of Dr. Suzuki, the present Editor undertook a rearrange­ment of it, omitting the extensions, verse portions, and other parts, in the interests of easier reading. The result of his effort is the present version. It is only about one-third the length of Dr. Suzuki's translation.

THESURANGAMASUTRA

Page 271

Then Ananda bowed down to the feet of the Lord Buddha :lnd said:-My Noble Lord! The reason I have not yet at­tained perfect Emancipation from arbitrary conceptions of phe­nomena, since becoming thy disciple, is because of my pride in being known as thy favorite cousin and because of my excep­tional learning, so when I was brought under the spell of the old woman's magic, in spite of the conscious purpose of my mind, I was unable to free:: myself from it. Fortunately my Lord sent Brother Manjusri to deliver me by means of the spiritual power of my Lord's Great Crown Dharani. Unfor­tunately I had not mastered it and now pray; My Lord, to kindly repeat it again so that I and all the other practicing dis­ciples in this assembly and, through us, all the disciples of the future who are still in the cycle of deaths and rebirths, shall all become free in both mind and body in the time of danger.
The whole audience having heard Ananda's sincere plea to the Lord, rose from their seats and made obeisance to the Lord and then waited attentively to hear the Lord's sacred Dharani. As they waited in solemn silence there appeared a most won­derful sight. From the crown of the Blessed One's head there streamed forth a glorious splendor in the likeness of a wonder fullotus blossom, and in the midst of the abundant foliage and seated in the cup of the blossom was the Lord Tathagata's Nirmanakaya (appearance body). From the crown of the Lord's head there radiated outward uncounted beams of light that shot outward in all the ten directions, and in each of the bright beams of light were figures of transcendently mysterious Vajra­gods permeating everywhere in the open spaces 0'£ the universes and suggesting the lightning-like potencies of all the transcen­dental powers. Each of the Vajra-gods was standing upright and alert with his symbol in his hand, ready and waiting but already victorious.
The assembly was transported with awe and fear and ad­miration. With one spontaneous movement their hearts went forth in an adoring prayer for its blessed, compassionate, and protective Providence to guard them from its awful but Bene­ficent Power.
As the vision faded away, the great assembly remained in solemn silence waiting to hear the Lord's Transcendental Dha­rani. The Lord Buddha standing in their midst, Brightness

 

SELECTIONS FROM SANSKRIT SOURCES

Page 272

and Power radiating from the crown of his head, uttered the Great Crown Dharani.:
""Then follows several pages of the long and mysterious Dharani made up of Sanskrit words, Chinese paraphrases, names of Buddhas, Bodhisattvas, Deva­gods, etc., more or less of obscure meaning, all of which but the opening and closing lines are omitted. The lines in capital letters is considered the "heart" of the long Dharani and is commonly the part that is remembered and recited by those who cannot remember the whole.


THE GREAT DHARANI

Adoration to all Buddhas and Bodhisattvas;
Obeisance to their perfect Enlightenment and perfect tranquillity. Adoration to all living Arhats; Adoration to the millions of Disciples who make up the
Sangha.
Adoration to those who have "entered the stream"; Adoration to those who have but "one more return"; Adoration to those who "will never more return to this
world" ;
Obeisance to their perfect Righteousness.
Obeisance to the Tri-Ratna,-to Buddha, Dharma, Sangha!
Adoration to the Blessed Ones-exalted, firm, steady,
powerful-the Kings among Tathagatas!
Obeisance to their Perfect Wisdom!
Adoration to the Blessed Amitabha Tathagata; Adoration to the Blessed Akshobya Tathagata;
Obeisance to their Perfect Wisdom!
Adoration to the Blessed Master of Healing,
The Glorious Bhairaviya, the kingly Tathagata. Adoration to the Blessed One, Sambhasana, the Sala tree Among trees, the kingly Tathagata.
Adoration to the Blessed One, Shakyamuni Tathagata; Adoration to their highest Perfect Wisdom!
Adoration to the Blessed Princes among Tathagatas,­To the Blessed Pundarika Prince;
To the Blessed Vajra Prince;
To the Blessed Muni Prince;
To the Blessed Garbha Prince.

THESURANGAMASUTRA
P 273
Adoration to the Heavenly Devas and Rishis-accomplished and disciplined executors of this Dharani­
Adoration to their transcendental power, their discipline, their resources.
Adoration to Brahman, to Indra, to the Blessed Rudra, and to their consorts, Indrani and Sahai.
Adoration to Narayana, Lord of this world, Lord of the five great Mudras, and to his consort. ... ... ...

OM! OH, THOU WHO HOLD EST THE SEAL OF POWER, RAISE THY DIAMOND HAND,
BRING TO NAUGHT, DESTROY, EXTERMINATE!
OH, THOU SUSTAINER, SUSTAIN ALL WHO ARE IN EXTREMITY!
OH, THOU PURIFIER, PURIFY ALL WHO ARE IN BONDAGE TO SELF!
OM! MAY THE ENDER OF ALL SUFFERING BE VICTORIOUS! .
OMI OH, THOU PERFECTLY ENLIGHTENED, ENLIGHTEN ALL SENTIENT BEINGSI
OH, THOU WHO ART PERFECT IN WISDOM AND COMPASSION, EMANCIPATE ALL BEINGS,
AND BRING THEM TO BUDDHAHOOD! OM.

Adoration to Tathagata, Sugata, Buddha, of Perfect Wis­dom and Compassion, Thou who hast accomplished, is accom­plishing, and will accomplish, all these Words of MysteryI SVAHAI So be it!
(Final Words.)
When the Lord finished his recitation of the Great Crown Dharani, he resumed his instruction to Ananda, saying:- This mysterious Agadha Dharani of Siddhartha Pdara which is the quintessence of the Brightness and Power raying out from the Lord Buddha's Crown is One with the Brightness and Power emanating from all the Buddhas in all the ten quarters of all the universes. It is the Sambhogakaya} the Bliss-body of Bud­dhahood, radiantly Wise and Potential and ceaselessly Com­passionate drawing all sentient life into its All-embracing Wholeness and Unity and Peacefulness. It was by means of

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SELECTIONS FROM SANSKRIT SOURCES
this Transcendental Power, the quintessence of The Lord Bud­dha's Perfect Samadhi and Boundless Samapatti, that all the Tathagatas, past, present and future, of all the universes had attained Anuttara Samyak SambodhiJ had been able to subdue all the Maras and heretics, were sitting on their thrones in the Glorious Lotus Blossoms and forever giving response to the needs of all sentient life in all the kingdoms of existence, past, present and future.
By means of it all the Tathagatas were ceaselessly turning the Wheel of the Intrinsic Dharma; by means of it all the Tathagatas were in close fellowship with each individual dis­ciple, comforting, encouraging, guiding, strengthening; nQ mat­ter how immature disciples may be, they would be given as­surance of their ultimate attainment of Buddhahood. By means of it, all the 'Tathagatas of the ten quarters have been able to give deliverance to those unfortunate disciples whose karma has brought them into suffering, even into the suffering of the lowest hells where are the hungry demons. Much more have been able by means of it to support and comfort the disciples in the midst of their common suffering of blind­ness, deafness and dumbness, the cruelty of enemies, separation from beloved ones, unfulfilled wishes, and the suffering arising from the ungratified desires of the five sense-ingredients. By means of it all the Tathagatas have been able to protect the disciples from harm by natural calamities, from war and rob­bery and famine and imprisonment; from violent storms, con­flagrations, floods, drought, poverty. Whenever this Great Dha­rani is recited in faith, every suffering must give way and come to an end.
By means of it all the Tathagatas have supported the great Masters, to give their lectures with spontaneity and correctness, to supply their money necessities, to protect them from harm whether walking sitting or lying down, and to bring them to places of honor among the Bodhisattva-Mahasattvas as Princes of the Lord's Dharma. By means of it all the Tathagatas have been able to encourage beginners among the disciples, and those who have become frightened by the difficulties of the profound teachings of the Dharma.
By means of it all the Tathagatas have been able to attain their own Supreme Enlightenment, each under his own Spirit­ual Bodhi-tree, and finally to attain their Great Nirvana. And

THESURANGAMASUTRA
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by means of this Great Dharani, after the passing of the Tathagatas, to consign to all disciples the duty and privilege of the practices of the Dharma so that it shall continue permanently in existence and the Precepts strictly observed and the disciples living in purity.
Should any disciple from morning until evening recite this Great Dharani without any omissions or additions, his merit will be unlimited even after innumerable kalpas. Should any of the practicing disciples who have not yet cut off their con­cern with deaths and. rebirths, seriously attempt to attain Ar­hatship and to practice dhyana, without first relying on the power of this Great Dharani, it would be hopeless for him to avoid the deceptions and machinations of the Maras.
Ananda, should any sentient beings in any of the kingdoms of existence, copy down this Dharani on birch-bark or palm­leaves or paper made of papyrus or of white felt, and keep it safely in some scented wrapping, this man no matter how faint­hearted or unable to remember the words for reciting it, but who copies it in his room and keeps it by him, this man in all his life will remain unharmed by any poison of the Maras.
(NOTE. From now on the litemry style changes from the convincing ra­tional character it has had and becomes more or less superstitious, irmtional, unconvincing, and, to us of a more scientific age, is useless for our present purpose of winning by its spiritual power followers for the Lord Buddha. It is an ex­
amPle that is frequent in the Buddhist literature of the same apparent age, of "extending" or amPlifying the text by including or interpolating additional matter that some less capable scribe thinks to be worth adding.
At this point we are about two-thirds through the Text, in the midst of the Second Chapter, the balance of which is omitted. Chapter III is also omitted. Chapter IV is very short and is given entirely. It is devoted to the title of the Sutra and might well have been the end. Chapter V is devoted to a mythical description of the Seven Realms of Existence and is omitted. Chapter VI, while being more appropriate, also gives one the impression that it is something added. All but the closing paragraPh is omitted.

 

TO WHOM IT MAY CONCERN

THOU ART BEING WEIGHED IN THE BALANCES WILT THOU BE FOUND WANTING

?

S
=
1
-
4
SOUL
67
13
4
S
=
1
-
7
SO-U-LIVE
103
31
4
S
=
1
-
8
SO-U-LEARN
105
33
6
S
=
1
-
7
SO -U-LOVE
109
28
1
S
=
1
-
8
SO -U-LIGHT
111
39
3
S
-
5
4
34
First Total
495
144
18
-
-
-
-
3+4
Add to Reduce
4+9+5
1+4+4
1+8
-
-
5
-
7
Second Total
18
9
9
-
-
-
-
-
Reduce to Deduce
1+8
-
-
-
-
5
-
7
Essence of Number
9
9
9

 

 

 

ZERO ONE TWO THREE FOUR FIVE SIX SEVEN EIGHT NINE

NAME

 

THOU ART NOW ENTERED INTO DEEP HYPNOTIC TRANCE AND WILL BE GIVEN THESE AUTOSUGGESTIONS THAT WILL BE CARRIED OUT BY THE MIND BY THE BODY BY THE SUBCONSCIOUS MIND BY THE CONSCIOUS MIND BY THE HIGHER MIND ALL CONTAINED WITHIN THE QUINTESSENTIAL MOMENT OF THE NOW OF CREATIVE CONSCIOUSNESS OF MIND ESSENCE THESE THEN ARE THE AUTOSUGGESTIONS THAT DAY BY DAY AND IN EVERY WAY THAT THAT THAT HOLY ISISIS DRAWETH THE KUNDALINI SPIRIT ENERGY FROM OUT THE IN OF HOLY MOTHER WOMB GUIDING HER UPWARDS THROUGH THE ROOT SPINE UNTO THE FIRST SECOND AND THIRD CHAKRA ONTO THE FOURTH FIFTH SIXTH AND SEVENTH CHAKRA INTO THE EIGHTH AND NINTH CHAKRA OF HIGHEST ENLIGHTENMENT OF MIND ESSENCE THE THOUSAND PETAL LOTUS OF BUDDHAHOOD AND THERIN VOW TO CONTINUE LIVING THE DREAM AND NOT TO ENTER FINALLY INTO HIGHEST ENLIGHTENMENT OF MIND ESSENCE AS LONG AS SENTIENT BEINGS DREAM OUT THEIR DESTINY OR THE GREAT MOTHER THAT HOLY ISISIS DREAMETH THAT DREAM AWAY

 

 
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