Join me for this week’s guided meditation … through the Waters of Life … Ke Wai o Ke ‘Ola …
Source: Calling Your Guides.mp3
What is the hierarchy of the angels? What are their respective roles? These spiritual families are divided into 3 spheres. Padre, the messenger of the angels, explains the different angelic choirs in detail.
This Science of ‘as above so below’ is the most ancient universal system of harmonizing man with his natural surrounds! The stars above and the stars below, i.e.: our own bodies. Mankind is in harmony with Nature only when he realizes that he is the microcosm of the Universe and a Galaxy unto himself.
Man has lost this profound knowledge over the past few thousand years due to the Precession of the Equinoxes. The dark history of the recent past was foretold by the ancients. Hesiod, Hermes and many others foretold a time when the understanding of the sacred truths would become obscure and the knowledge would have to go underground to be preserved for a future time. That time has now arrived.
“Any Bodhisattva who undertakes the practice of meditation should cherish one thought only: ‘When I attain perfect wisdom, I will liberate all sentient beings in every realm of the universe, and allow them to pass into the eternal peace of Nirvana.’ And yet, when vast, uncountable, unthinkable myriads of beings have been liberated, truly no being has been liberated. Why? Because no Bodhisattva who is a true Bodhisattva entertains such concepts as ‘self’ and ‘other’. Thus there are no sentient beings to be liberated and no self to attain perfect wisdom…The Buddha has no doctrine to convey. The truth is ungraspable and inexpressible. It neither is nor is not … All Bodhisattvas should develop a pure, lucid mind that doesn’t depend on sight, sound, touch, flavor, smell or any thought that arises in it. A Bodhisattva should develop a mind that alights nowhere. The mind should be kept independent of any thoughts that arise within it. If the mind depends upon anything, it has no sure haven…When I attained Absolute, Perfect Enlightenment, I attained absolutely nothing. That is why it is called Absolute, Perfect Enlightenment.”
~ Diamond Sutra
RELAXATION AND RELEASE MEDITATION …
417 Hz – The revelation of truth allows the listener to release and convert the appearances of difficulty and setbacks, bringing order and inner listening to new heights of personal self-transformation.
The tone from this Solfeggio scale produces energy to bring about change. This frequency cleanses traumatic experiences and clears destructive influences of past events.
The spirit of Beaver is expert crafting and building. It has all the talents and skills to help you with any undertaking and give it a positive outcome.
It may be time to finally act on a personal project you have been preparing for so long. If you already started, and are facing obstacles or slowdowns, connect to the spirit of Beaver and ask it for help with this situation.
Planning is always nice, but if you hesitate or wait too long, you may just miss a great opportunity.. Now is the perfect timing. Trust that you are fully ready and have all the resources and support you need. So, no more doubts or procrastination; you will do just fine.
You have forgotten you, but are continuing to remember. Your LightBody gives you access to you in your truest and purest form.
The human mind “learns” and the soul REMEMBERS as an energetic body of consciousness. These too are in direction opposition to each other, yet have a nexus point where infinity meets in the middle.
When one can truly see all separation within, they will have remembered that they have never been separate at all.
The human mind creates separation within self, from self and transmitting to an outward reality viewed as the physical manifestation in the materialization of all things and others. “Remembering” is a state of BEing as one’s own energy self. It is a state of consciousness. It is felt as one transcends the physical reality/bodies and exists as ONE unified body of consciousness. It takes one to the moment of creation or even before.
To actually MERGE into a body of consciousness as nothing but just an energy, “leave” your physical body & observe all of humanity from the point of “before creation” is a mind-blowing event that one attempts to comprehend, but cannot even fathom with a logical mind. In a way, there is no reason to speak of it, while also understanding the importance to share.
Everything and nothing exists all in one moment. The vastness & the simplicity almost contradict each other in a place where there is no contradiction. And describing with words that where words don’t exist, well….. (I believe I wrote as “messages” were received during this state, so I will share if so.) To exist as a “dot”, to expand in & out to see all as nothing or all as one, to observe the gridwork of humanity, of separation, to feel the love of all as one being, brings tears to my eyes as the very thought of what has been created here to “live” out in the physical.
Emotions are all over the place, in the most amazing way. One moment is playful, while the next is serene and silent. All moments are in love, observance & service even more now, for the “reality of this” continues to expand in every moment. New realizations of what we all are here to do changes with new understandings of remembering continuing to come through.
This is a place of appreciation, humility, honor and trust. It is one of purpose that transcends all human limiting thoughts and beliefs.
This is a place that is achieved through honor & integrity that one builds from within. Do we still exist here in human form? Yes we do. Do we trip & fall? Yes we do. Do we judge it? No. Do we serve humanity more than ever before. Indeed. Do we see things as we did in the physical? Never again.
Each new integration “period” starts with a glimpse of what one is integrating into. It provides for one to keep one moving forward to “achieve” that which they have “unlocked” of their previous, earlier & higher existence. For those who’s hearts are opening and awakening, this will be a continual journey within to seek that which you have yet to understand. This is a visual reality of geometry shapes, spirals, hearing what cannot be heard and, feeling with our entire being and transmitting out to assist all others as the brilliant & bright energy that we all are here, as one.
When all realities have merged at the highest vibrational frequency, all bodies of consciousness then unify as one. This IS your Light Body. Embrace it, as the reality of it is now in your own remembering and ability to continue to release.
A Morning Prayer: “I watch this morning for the light that the darkness has not overcome. I watch for the fire that was in the beginning and that burns still in the brilliance of the rising sun. I watch for the glow of life that gleams in the growing earth and glistens in sea and sky. I watch for your light, O God, in the eyes of every living creature and in the ever-living flame of my own soul. If the grace of seeing were mine this day I would glimpse you in all that lives. Grant me the grace of seeing this day. Grant me the grace of seeing.”
An Evening Prayer: “In the infinity of night skies, in the free flashing of lightning, in whirling elemental winds you are God. In the impenetrable mists of dark clouds, in the wild gusts of lashing rain, in the ageless rocks of the sea you are God and I bless you. You are in all things and contained by no thing. You are the Life of all life and beyond every name. You are God and in the eternal mystery I praise you.”
Elders January Transmission 2017
Welcome sweet ones, it gives us great pleasure to be with you in this sacred month of January as you enter into this new nine year cycle, and deeper into your Christed Hearts and the pathway of Divine Love.
Sweet ones, where you are now, at this time of new beginnings, is within a deepening flow of creative inspirations, focus, and abounding synchronicities activated through the Unity Grid of Divine Love, to bring about your heart’s dreaming and the changes you wish to co-create within your own lives upon this sacred earth.
Through the many planetary activities of Light in 2016, the diamond light rays of creation, bringing deeper levels of your purity, innocence and divinity, and the third wave of photonic light frequencies activated in early September, you entered into the third wave of the I Am Avatar Consciousness. The first wave in December/January, followed by the second wave in April/May, brought about increased levels of Cosmic Consciousness awareness and interconnectivity, while clearing the remnants of misaligned energies. And through the third wave, you deepened into the quantum starlight streaming of your multidimensional selves and the New Earth geometries as well as deeper into alignment with Source through the petals of your Christed Heart, with a renewed sense of your magnificence and Light and expression of your Soul’s note as these sacred transfiguring Flames of Divine Love.
This level of Christ Consciousness, called the fourth level of Christ Consciousness, is depicted through a sphere that comes in approximately 12 feet in diameter around you, and is Overlighted by the Andromedan Intergalactic Beings of the Light, who greatly assisted in 2016 in a rebalancing of the Divine Masculine and Feminine energies, and in particular, the archetypal blueprint of the Divine Masculine archetype, and the merging of the Andromedan and Milky Way Galaxies into what is called the Golden Rose Galaxy. At this dimensional level, there is a focus on the sacred geometry of the icosahedron, brought about through the sixteenth ray of Inter-Galactic Christ Consciousness, a beautiful golden-white Flame of Light taking you deeper into expansion and integration. While these geometries may seem less important to your experience of the collective energies of Christ Consciousness sweet ones, what is occurring now is a renewed activation of the sacred geometries, numerologies and fractal geometries through the New Earth Templates which allows for a deep flow of surrender and trust, in the knowing that the highest outcome will always prevail, no matter the situation from an outward perspective. Within the Unity Grid of Divine Love, this matrix of Light that weaves through you, within you and around you and this sacred earth, are the energetic cords that connect you at a Soul level, not only into the experience of the planetary energies, the 144 Unity Grid of Divine Love, but also to those souls you will meet along the path of Divine Love. So each experience that now unfolds as you touch the hearts of others, will bring greater levels of wisdom, illumination and insight to you personally as well as to all life on this sacred earth.
Many of you may have noticed in the last two to three months the significance of the numbers repeating in the Christ Consciousness frequencies of 11 as well as the dimensional frequency units, such as 11:11, 11:22, 12:12, 22:22, 3:33, 4:44, 5:55 and so on. These frequencies, numerologically and geometrically have now taken you into the next level of your Soul’s Forward Evolution and for many of you, 2016 was the laying of these foundations, as you now deepen into your leadership roles as sacred custodians and wayshowers on this sacred earth. You may have changed jobs, locations, friends, or let go of many relationships that no longer serve you.
Clairvoyance is the ability to summon images of the past or present events, related with an object, person and event. This test is not intended to detect that particular type of clairvoyance, but it allows, with a great degree of probability, to reveal the hidden possibilities of your own self, inborn capacity for clairvoyance which may be developed into a usable clairvoyance ability.
If you can predict the future, you may want to keep your clairvoyant powers to yourself. Otherwise everyone will be knocking down your door asking for the next winning lotto numbers.
A clairvoyant individual is believed to possess psychic abilities or a higher level of insight than other humans who can only use the regular old five senses.
Clairvoyance is an enhanced development of our natural ‘sixth sense’, which is our ability to know things even when they are not obvious and to understand things we have never learned.
Literally, Clairvoyance means ‘clear seeing’. It is the ability to see things with full perspective, which includes the past, present and the potential future. Energy fields, called Auras, which surround objects and people, can also be seen and interpreted using this ability.
In truth, this ‘seeing’ is really an awareness of thoughts, feelings and alternate dimensions of reality – movements of energy that are very real, but invisible to the human eye. This awareness is then translated through the physical senses (touch, taste, smell, sight and hearing) of a Clairvoyant.
Each Clairvoyant will use one or more of these physical senses to channel their awareness through. The more developed the Clairvoyant, the more senses they will use. The best way for a Clairvoyant to develop their psychic gift is to develop these ‘real’ senses or simply to keep growing and learning on a down to earth human level.
There is also a higher form of Clairvoyance which seems to transcend everything and allows all six senses to merge into one whole sense of ‘knowing’.
“Life circulates freely in my body, when I am calm, and peaceful. I have more energy and vitality, exuberance and aliveness.”
Mātā yathā niyaṃ
mānasaṃ bhāvaye aparimāṇaṃ.
As a mother would risk her life
to protect her child, her only child,
even so should one cultivate a limitless heart
with regard to all beings.
Sutta Nipāta 1.149
Translated from the Pali by Thanissaro Bhikkhu
“Greatly amplified frequencies of the Violet Flame are now bathing the Earth! Invoke the violet flame to transmute anything you want to heal or transform in your individual life or on the planet! Please share this simple invocation with as many people as possible to work on specific issues or to tackle global problems. — Patricia Cota-Robles
Welcome to the 11:11 Gateway precious hearts. Wishing you all a most magical day. Blessings and much Love, Anrita Melchizadek
A meditation on The Dot …
Once upon a time, there was a Zen student who quoted an old Buddhist poem to his teacher, which says:
The voices of torrents are from one great tongue, the lions of the hills are the pure body of Buddha. ‘Isn’t that right?’ he said to the teacher. ‘It is,’ said the teacher, ‘but it’s a pity to say so.’
It would be, of course, much better, if this occasion were celebrated with no
talk at all, and if I addressed you in the manner of the ancient teachers of Zen, I should hit the microphone with my fan and leave. But I somehow have the feeling that since you have contributed to the support of the Zen Center, in expectation of learning something, a few words should be said, even though I warn you, that by explaining these things to you, I shall subject you to a very serious hoax.
Because if I allow you to leave here this evening, under the impression that you understand something about Zen, you will have missed the point entirely. Because Zen is a way of life, a state of being, that is not possible to embrace in any concept whatsoever, so that any concepts, any ideas, any words that I shall put across to you this evening will have as their object, showing you the limitations of words and of thinking.
Now then, if one must try to say something about what Zen is, and I want to do this by way of introduction, I must make it emphatic that Zen, in its essence, is not a doctrine. There’s nothing you’re supposed to believe in. It’s not a philosophy in our sense, that is to say a set of ideas, an intellectual net in which one tries to catch the fish of reality. Actually, the fish of reality is more like water–it always slips through the net. And in water you know when you get into it there’s nothing to hang on to. All this universe is like water; it is fluid, it is transient, it is changing. And when you’re thrown into the water after being accustomed to living on the dry land, you’re not used to the idea of swimming. You try to stand on the water, you try to catch hold of it, and as a result you drown. The only way to survive in the water, and this refers particularly to the waters of modern philosophical confusion, where God is dead, metaphysical propositions are meaningless, and there’s really nothing to hang on to, because we’re all just falling apart. And the only thing to do under those circumstances is to learn how to swim. And to swim, you relax, you let go, you give yourself to the water, and you have to know how to breathe in the right way. And then you find that the water holds you up; indeed, in a certain way you become the water. And so in the same way, one might say if one attempted to–again I say misleadingly–to put Zen into any sort of concept, it simply comes down to this:
That in this universe, there is one great energy, and we have no name for it. People have tried various names for it, like God, like *Brahmin, like Tao, but in the West, the word God has got so many funny associations attached to it that most of us are bored with it. When people say ‘God, the father almighty,’ most people feel funny inside. So we like to hear new words, we like to hear about Tao, about Brahmin, about Shinto, and – – , and such strange names from the far East because they don’t carry the same associations of mawkish sanctimony and funny meanings from the past. And actually, some of these words that the Buddhists use for the basic energy of the world really don’t mean anything at all. The word _tathata_, which is translated from the Sanskrit as ‘suchness’ or ‘thusness’ or something like that, really means something more like ‘dadada,’ based on the word _tat_, which in Sanskrit means ‘that,’ and so in Sanskrit it is said _tat lum asi_, ‘that thou art,’ or in modern America, ‘you’re it.’ But ‘da, da’–that’s the first sound a baby makes when it comes into the world, because the baby looks around and says ‘da, da, da, da’ and fathers flatter themselves and think it’s saying ‘DaDa,’ which means ‘Daddy,’ but according to Buddhist philosophy, all this universe is one ‘dadada.’ That means ‘ten thousand functions, ten thousand things, one suchness,’ and we’re all one suchness. And that means that suchess comes and goes like anything else because this whole world is an on-and-off system. As the Chinese say, it’s the _yang_ and the _yin_, and therefore it consists of ‘now you see it, now you don’t, here you are, here you aren’t, here you are,’ because that the nature of energy, to be like waves, and waves have crests and troughs, only we, being under a kind of sleepiness or illusion, imagine that the trough is going to overcome the wave or the crest, the _yin_, or the dark principle, is going to overcome the _yang_, or the light principle, and that ‘off’ is going to finally triumph over ‘on.’ And we, shall I say, bug ourselves by indulging in that illusion.
‘Hey, supposing darkness did win out, wouldn’t that be terrible!’ And so we’re constantly trembling and thinking that it may, because after all, isn’t it odd that anything exists? It’s most peculiar, it requires effort, it requires energy, and it would have been so much easier for there to have been nothing at all. Therefore, we think ‘well, since being, since the ‘is’ side of things is so much effort’ you always give up after a while and you sink back into death. But death is just the other face of energy, and it’s the rest, the not being anything around, that produces something around, just in the same way that you can’t have ‘solid’ without ‘space,’ or ‘space’ without ‘solid.’ When you wake up to this, and realize that the more it changes the more it’s the same thing, as the French say, that you are really a train of this one energy, and there is nothing else but that that is you, but that for you to be always you would be an insufferable bore, and therefore it is arranged that you stop being you after a while and then come back as someone else altogether, and so when you find that out, you become full energy and delight. As Blake said, ‘Energy is eternal delight.’ And you suddenly see through the whole sham thing. You realize you’re That–we won’t put a name on it– you’re That, and you can’t be anything else. So you are relieved of fundamental terror. That doesn’t mean that you’re always going to be a great hero, that you won’t jump when you hear a bang, that you won’t worry occasionally, that you won’t lose your temper. It means, though, that fundamentally deep, deep, deep down within you, you will be able to be human, not a stone Buddha–you know in Zen there is a difference made between a living Buddha and a stone Buddha. If you go up to a stone Buddha and you hit him hard on the head, nothing happens. You break your fist or your stick. But if you hit a living Buddha, he may say ‘ouch,’ and he may feel pain, because if he didn’t feel something, he wouldn’t be a human being. Buddhas are human, they are not devas, they are not gods. They are enlightened men and women. But the point is that they are not afraid to be human, they are not afraid to let themselves participate in the pains, difficulties and struggles that naturally go with human existence.
The only difference is–and it’s almost an undetectable difference–it takes one to know one. As a Zen poem says, ‘when two Zen masters meet each other on the street, they need no introduction. When fiends meet, they recognize one another instantly.’ So a person who is a real cool Zen understands that, does not go around ‘Oh, I understand Zen, I have satori, I have this attainment, I have that attainment, I have the other attainment,’ because if he said that, he wouldn’t understand the first thing about it.
So it is Zen that, if I may put it metaphorically, *Jon-Jo said ‘the perfect man employs his mind as a mirror. It grasps nothing, it refuses nothing. It receives but does not keep.’ And another poem says of wild geese flying over a lake, ‘The wild geese do not intend to cast their reflection, and the water has no mind to retain their image.’ In other words this is to be–to put it very strictly into our modern idiom–this is to live without hang-ups, the word ‘hang- up’ being an almost exact translation of the Japanese _bono_ and the Sanskrit _klesa_, ordinarily translated ‘worldly attachment,’ though that sounds a little bit–you know what I mean–it sounds pious, and in Zen, things that sound pious are said to stink of Zen, but to have no hang-ups, that is to say, to be able to drift like a cloud and flow like water, seeing that all life is a magnificent illusion, a plane of energy, and that there is absolutely nothing to be afraid of. Fundamentally. You will be afraid on the surface. You will be afraid of putting your hand in the fire. You will be afraid of getting sick, etc. But you will not be afraid of fear. Fear will pass over your mind like a black cloud will be reflected in the mirror. But of course, the mirror isn’t quite the right illustration; space would be better. Like a black cloud flows through space without leaving any track. Like the stars don’t leave trails behind them. And so that fundamental–it is called ‘the void’ in Buddhism; it doesn’t mean ‘void’ in the sense that it’s void in the ordinary sense of emptiness. It means void in that is the most real thing there is, but nobody can conceive it. It’s rather the same situation that you get between the speaker, in a radio and all the various sounds which it produces. On the speaker you hear human voices, you hear every kind of musical instrument, honking of horns, the sounds of traffic, the explosions of guns, and yet all that tremendous variety of sounds are the vibrations of one diaphragm, but it never says so. The announcer doesn’t come on first thing in the morning and say ‘Ladies and gentlemen, all the sounds that you will hear subsequently during the day will be the vibration of this diaphragm; don’t take them for real.’ And the radio never mentions its own construction, you see? And in exactly the same way, you are never able, really, to examine, to make an object of your own mind, just as you can’t look directly into your own eyes or bite your own teeth, because you ARE that, and if you try to find it, and make it something to possess, why that’s a great lack of confidence. That shows that you don’t really know your ‘it’. And if you’re ‘it,’ you don’t need to make anything of it. There’s nothing to look for. But the test is, are you still looking? Do you know that? I mean, not as kind of knowledge you possess, not something you’ve learned in school like you’ve got a degree, and ‘you know, I’ve mastered the contents of these books and remembered it.’ In this knowledge, there’s nothing to be remembered; nothing to be formulated. You know it best when you say ‘I don’t know it.’ Because that means, ‘I’m not holding on to it, I’m not trying to cling to it’ in the form of a concept, because there’s absolutely no necessity to do so. That would be, in Zen language, putting legs on a snake or a beard on a eunuch, or as we would say, gilding the lily.
Now you say, ‘Well, that sounds pretty easy. You mean to say all we have to do is relax? We don’t have to go around chasing anything anymore? We abandon religion, we abandon meditations, we abandon this, that, and the other, and just live it up anyhow? Just go on.’ You know, like a father says to his child who keeps asking ‘Why? Why, Why, Why, Why, Why? Why did God make the universe? Who made God? Why are the trees green?’ and so on and so forth, and father says finally, ‘Oh, shut up and eat your bun.’ It isn’t quite like that, because, you see, the thing is this:
All those people who try to realize Zen by doing nothing about it are still trying desperately to find it, and they’re on the wrong track. There is another Zen poem which says, ‘You cannot attain it by thinking, you cannot grasp it by not thinking.’ Or you could say, you cannot catch hold of the meaning of Zen by doing something about it, but equally, you cannot see into its meaning by doing nothing about it, because both are, in their different ways, attempts to move from where you are now, here, to somewhere else, and the point is that we come to an understanding of this, what I call suchness, only through being completely here. And no means are necessary to be completely here. Neither active means on the one hand, nor passive means on the other. Because in both ways, you are trying to move away from the immediate now. But you see, it’s difficult to understand language like that. And to understand what all that is about, there is really one absolutely necessary prerequisite, and this is to stop thinking. Now, I am not saying this in the spirit of being an anti-intellectual, because I think a lot, talk a lot, write a lot of books, and am a sort of half-baked scholar. But you know, if you talk all the time, you will never hear what anybody else has to say, and therefore, all you’ll have to talk about is your own conversation. The same is true for people who think all the time. That means, when I use the word ‘think,’ talking to yourself, sub-vocal conversation, the constant chit-chat of symbols and images and talk and words inside your skull. Now, if you do that all the time, you’ll find that you’ve nothing to think about except thinking, and just as you have to stop talking to hear what I have to say, you have to stop thinking to find out what life is about. And the moment you stop thinking, you come into immediate contact with what Korzybski called, so delightfully, ‘the unspeakable world,’ that is to say, the nonverbal world. Some people would call it the physical world, but these words ‘physical,’ ‘nonverbal,’ are all conceptual, not a concept either, it’s (bangs stick). So when you are awake to that world, you suddenly find that all the so-called differences between self and other, life and death, pleasure and pain, are all conceptual, and they’re not there. They don’t exist at all in that world which is (bangs stick). In other words, if I hit you hard enough, ‘ouch’ doesn’t hurt, if you’re in a state of what is called no-thought. There is a certain experience, you see, but you don’t call it ‘hurt.’ It’s like when you were small children, they banged you about, and you cried, and they said ‘Don’t cry’ because they wanted to make you hurt and not cry at the same time. People are rather curious about the things the do like that. But you see, they really wanted you to cry, the same way if you threw up one day. It’s very good to throw up if you’ve eaten something that isn’t good for you, but your mother said ‘Ugh!’ and made you repress it and feel that throwing up wasn’t a good thing to do. Because then when you saw people die, and everybody around you started weeping and making a fuss, and then you learned from that that dying was terrible. When somebody got sick, everybody else got anxious, and you learned that getting sick was something awful. You learned it from a concept.
So the reason why there is in the practice of Zen, what we did before this lecture began, to practice Za-zen, sitting Zen. Incidentally, there are three other kinds of Zen besides Za-zen. Standing Zen, walking Zen, and lying Zen. In Buddhism, they speak of hte three dignities of man. Walking, standing, sitting, and lying. And they say when you sit, just sit. When you walk, just walk. But whatever you do, don’t wobble. In fact, of course, you can wobble, if you really wobble well. When the old master *Hiakajo was asked ‘What is Zen?’ he said, ‘When hungry, eat, when tired, sleep,’ and they said, ‘Well, isn’t that what everybody does? Aren’t you just like ordinary people?’ ‘Oh no,’ he said, ‘they don’t do anything of the kind. When they’re hungry, they don’t just eat, they think of all sorts of things. When they’re tired, they don’t just sleep, but dream all sorts of dreams.’ I know the Jungians won’t like that, but there comes a time when you just dream yourself out, and no more dreams. You sleep
deeply and breathe from your heels. Now, therefore, Za-zen, or sitting Zen, is a very, very good thing in the Western world. We have been running around far too much. It’s all right; we’ve been active, and our action has achieved a lot of good things. But as Aristotle pointed out long ago–and this is one of the good things about Aristotle. He said ‘the goal of action is contemplation.’ In other words, busy, busy, busy, busy, busy, but what’s it all about? Especially when people are busy because they think they’re GOING somewhere, that they’re going to get something and attain something. There’s quite a good deal of point to action if you know you’re not going anywhere. If you act like you dance, or like you sing or play music, then you’re really not going anywhere, you’re just doing pure action, but if you act with a thought in mind that as a result of action you are eventually going to arrive at someplace where everything will be alright. Then you are on a squirrel cage, hopelessly condemned to what the Buddhists call _samsara_, the round, or rat-race of birth and death, because you think you’re going to go somewhere. You’re already there. And it is only a person who has discovered that he is already there who is capable of action, because he doesn’t act frantically with the thought that he’s going to get somewhere. He acts like he can go into walking meditation at that point, you see, where we walk not because we are in a great, great hurry to get to a destination, but because the walking itself is great. The walking itself is the meditation. And when you watch Zen monks walk, it’s very fascinating. They have a different kind of walk from everybody else in Japan. Most Japanese shuffle along, or if they wear Western clothes, they race and hurry like we do. Zen monks have a peculiar swing when they walk, and you have the feeling they walk rather the same way as a cat. There’s something about it that isn’t hesitant; they’re going along all right, they’re not sort of vagueing around, but they’re walking just to walk. And that’s walking meditation. But the point is that one cannot act creatively, except on the basis of stillness. Of having a mind that is capable from time to time of stopping thinking. And so this practice of sitting may seem very difficult at first, because if you sit in the Buddhist way, it makes your legs ache. Most Westerners start to fidget; they find it very boring to sit for a long time, but the reason they find it boring is that they’re still thinking. If you weren’t thinking, you wouldn’t notice the passage of time, and as a matter of fact, far from being boring, the world when looked at without chatter becomes amazingly interesting. The most ordinary sights and sounds and smells, the texture of shadows on the floor in front of you. All these things, without being named, and saying ‘that’s a shadow, that’s red, that’s brown, that’s somebody’s foot.’ When you don’t name things anymore, you start seeing them. Because say when a person says ‘I see a leaf,’ immediately, one thinks of a spearhead-shaped thing outlined in black and filled in with flat green. No leaf looks like that. No leaves–leaves are not green. That’s why Lao-Tzu said ‘the five colors make a man blind, the five tones make a man deaf,’ because if you can only see five colors, you’re blind, and if you can only hear five tones in music, you’re deaf. You see, if you force sound into five tones, you force color into five colors, you’re blind and deaf. The world of color is infinite, as is the world of sound. And it is only by stopping fixing conceptions on the world of color and the world of sound that you really begin to hear it and see it.
So this, should I be so bold as to use the word ‘discipline,’ of meditation or Za-zen lies behind the extraordinary capacity of Zen people to develop such great arts as the gardens, the tea ceremony, the calligraphy, and the grand painting of the Sum Dynasty, and of the Japanese Sumi tradition. And it was because, especially in tea ceremony, which means literally ‘cha-no-yu’ in Japanese, meaning ‘hot water of tea,’ they found in the very simplest of things in everyday life, magic. In the words of the poet *Hokoji, ‘marvelous power and supernatural activity, drawing water, carrying wood.’ And you know how it is sometimes when you say a word and make the word meaningless, you take the word ‘yes’–yes, yes, yes, yes, yes, yes, yes, yes. It becomes funny. That’s why they use the word ‘mu’ in Zen training, which means ‘no.’ Mu. And you get this going for a long time, and the word ceases to mean anything, and it becomes magical. Now, what you have to realize in the further continuance of Za-zen, that as you– Well, let me say first in a preliminary way, the easiest way to stop thinking is first of all to think about something that doesn’t have any meaning. That’s my point in talking about ‘mu’ or ‘yes,’ or counting your breath, or listening to a sound that has no meaning, because that stops you thinking, and you become fascinated in the sound. Then as you get on and you just–the sound only–there comes a point when the sound is taken away, and you’re wide open. Now at that point, there will be a kind of preliminary so-called satori, and you will think ‘wowee, that’s it!’ You’ll be so happy, you’ll be walking on air. When Suzuki Daisetz was asked what was it like to have satori, he said ‘well, it’s like ordinary, everyday experience, except about two inches off the ground.’ But there’s another saying that the student who has obtained satori goes to hell as straight as an arrow. No satori around here, because anybody who has a spiritual experience, whether you get it through Za-zen, or through LSD, or anything, you know, that gives you that experience. If you hold on to it, say ‘now I’ve got it,’ it’s gone out of the window, because the minute you grab the living thing, it’s like catching a handful of water, the harder you clutch, the faster it squirts through your fingers. There’s nothing to get hold of, because you don’t NEED to get hold of anything. You had it from the beginning. Because you can see that, by various methods of meditation, but the trouble is that people come out of that an brag about it, say ‘I’ve seen it.’ Equally intolerable are the people who study Zen and come out and brag to their friends about how much their legs hurt, and how long they sat, and what an awful thing it was. They’re sickening. Because the discipline side of this thing is not meant to be something awful. It’s not done in a masochistic spirit, or a sadistic spirit: suffering builds character, therefore suffering is good for you. When I went to school in England, the basic premise of education was that suffering builds character, and therefore all senior boys were at liberty to bang about the junior ones with a perfectly clear conscience, because they were doing them a favor. It was good for them, it was building their character, and as a result of this attitude, the word ‘discipline’ has begun to stink. It’s been stinking for a long time. But we need a kind of entirely new attitude towards this, because without that quiet, and that non- striving, a life becomes messy. When you let go, finally, because there’s nothing to hold onto, you have to be awfully careful not to turn into loose yogurt. Let me give two opposite illustrations. When you ask most people to lie flat on the floor and relax, you find that they are at full attention, because they don’t really believe that the floor will hold them up, and therefore they’re holding themselves together; they’re uptight. They’re afraid that if they don’t do this, even though the floor is supporting them, they’ll suddenly turn into a gelatinous mass and trickle away in all directions. Then there are other people who when you tell them to relax, they go like a limp rag. But you see, the human organism is a subtle combination of hardness and softness. Of flesh and bones. And the side of Zen which has to do with neither doing nor not doing, but knowing that you are It anyway, and you don’t have to seek it, that’s Zen-flesh. But the side in which you can come back into the world, with this attitude of not seeking, and knowing you’re It, and not fall apart–that requires bones. And one of the most difficult things–this belongs to of course a generation we all know about that was running about some time ago–where they caught on to Zen, and they started anything-goes painting, they started anything-goes sculpture, they started anything-goes way of life. Now I think we’re recovering from that today. At any rate, our painters are beginning once again to return to glory, to marvelous articulateness and vivid color. There’s been nothing like it since the stained glass at Chartre(sp). That’s a good sign. But it requires that there be in our daily use of freedom, and I’m not just talking about political freedom. I’m talking about the freedom which comes when you know that you’re It, forever and ever and ever. And it’ll be so nice when you die, because that’ll be a change, but it’ll come back some other way. When you know that, and you’ve seen through the whole mirage, then watch out, because there may still be in you some seeds of hostility, some seeds of pride, some seeds of wanting to put down other people, or wanting to just defy the normal arrangements of life.
So that is why, in the order of a Zen monastery, various duties are assigned. The novices have the light duties, and the more senior you get, the heavy duties. For example, the Roshi very often is the one who cleans out the _benjo_, the toilet. And everything is kept in order. There is a kind of beautiful, almost princely aestheticism, because by reason of that order being kept all of the time, the vast free energy which is contained in the system doesn’t run amok. The understanding of Zen, the understanding of awakening, the understanding of– Well, we’ll call it mystical experiences, one of the most dangerous things in the world. And for a person who cannot contain it, it’s like putting a million volts through your electric shaver. You blow your mind and it stays blown. Now, if you go off in that way, that is what would be called in Buddhism a pratyeka- buddha–‘private buddha’. He is one who goes off into the transcendental world and is never seen again. And he’s made a mistake from the standpoint of Buddhism, because from the standpoint of Buddhism, there is no fundamental difference between the transcendental world and this everyday world. The _bodhisattva_, you see, who doesn’t go off into a nirvana and stay there forever and ever, but comes back and lives ordinary everyday life to help other beings to see through it, too, he doesn’t come back because he feels he has some sort of solemn duty to help mankind and all that kind of pious cant. He comes back because he sees the two worlds are the same. He sees all other beings as buddhas. He sees them, to use a phrase of G.K. Chesterton’s, ‘but now a great thing in the street, seems any human nod, where move in strange democracies the million masks of god.’ And it’s fantastic to look at people and see that they really, deep down, are enlightened. They’re It. They’re faces of the divine. And they look at you, and they say ‘oh no, but I’m not divine. I’m just ordinary little me.’ You look at them in a funny way, and here you see the buddha nature looking out of their eyes, straight at you, and saying it’s not, and saying it quite sincerely. And that’s why, when you get up against a great guru, the Zen master, or whatever, he has a funny look in his eyes. When you say ‘I have a problem, guru. I’m really mixed up, I don’t understand,’ he looks at you in this queer way, and you think ‘oh dear me, he’s reading my most secret thoughts. He’s seeing all the awful things I am, all my cowardice, all my shortcomings.’ He isn’t doing anything of the kind; he isn’t even interested in such things. He’s looking at, if I may use Hindu terminology, he’s looking at Shiva, in you, saying ‘my god, Shiva, won’t you come off it?’
So then, you see, the _bodhisattva_, who is–I’m assuming quite a knowledge of Buddhism in this assembly–but the _bodhisattva_ as distinct from the pratyeka-buddha, bodhisattva doesn’t go off into nirvana, he doesn’t go off into permanent withdrawn ecstasy, he doesn’t go off into a kind of catatonic _samadhi_. That’s all right. There are people who can do that; that’s their vocation. That’s their specialty, just as a long thing is the long body of buddha, and a short thing is the short body of buddha. But if you really understand that Zen, that buddhist idea of enlightenment is not comprehended in the idea of the transcendental, neither is it comprehended in the idea of the ordinary. Not in terms with the infinite, not in terms with the finite. Not in terms of the eternal, not in terms of the temporal, because they’re all concepts. So, let me say again, I am not talking about the ordering of ordinary everyday life in a reasonable and methodical way as being school-teacherish, and saying ‘if you were NICE people, that’s what you would do.’ For heaven’s sake, don’t be nice people. But the thing is, that unless you do have that basic framework of a certain kind of order, and a certain kind of discipline, the force of liberation will blow the world to pieces. It’s too strong a current for the wire. So then, it’s terribly important to see beyond ecstasy. Ecstasy here is the soft and lovable flesh, huggable and kissable, and that’s very good. But beyond ecstasy are bones, what we call hard facts. Hard facts of everyday life, and incidentally, we shouldn’t forget to mention the soft facts; there are many of them. But then the hard fact, it is what we mean, the world as seen in an ordinary, everyday state of consciousness. To find out that that is really no different from the world of supreme ecstasy, well, it’s rather like this:
Let’s suppose, as so often happens, you think of ecstasy as insight, as seeing light. There’s a Zen poem which says,
“A sudden crash of thunder. The mind doors burst open, and there sits the ordinary old man.”
See? There’s a sudden vision. Satori! Breaking! Wowee! And the doors of the mind are blown apart, and there sits the ordinary old man. It’s just little you, you know? Lightning flashes, sparks shower. In one blink of your eyes, you’ve missed seeing. Why? Because here is the light. The light, the light, the light, every mystic in the world has ‘seen the light.’ That brilliant, blazing energy, brighter than a thousand suns, it is locked up in everything. Now imagine this. Imagine you’re seeing it. Like you see aureoles around buddhas. Like you see the beatific vision at the end of Dante’s ‘Paradiso.’ Vivid, vivid light, so bright that it is like the clear light of the void in the Tibetan Book of the Dead. It’s beyond light, it’s so bright. And you watch it receding from you. And on the edges, like a great star, there becomes a rim of red. And beyond that, a rim of orange, yellow, green, blue, indigo, violet. You see this great mandela appearing this great sun, and beyond the violet, there’s black. Black, like obsidian, not flat black, but transparent black, like lacquer. And again, blazing out of the black, as the _yang_ comes from the _yin_, more light. Going, going, going. And along with this light, there comes sound. There is a sound so tremendous with the white light that you can’t hear it, so piercing that it seems to annihilate the ears. But then along with the colors, the sound goes down the scale in harmonic intervals, down, down, down, down, until it gets to a deep thundering base which is so vibrant that it turns into something solid, and you begin to get the similar spectrum of textures. Now all this time, you’ve been watching a kind of thing radiating out. ‘But,’ it says, ‘you know, this isn’t all I can do,’ and the rays start dancing like this, and the sound starts waving, too, as it comes out, and the textures start varying themselves, and they say, well, you’ve been looking at this this as I’ve been describing it so far in a flat dimension. Let’s add a third dimension; it’s going to come right at you now. And meanwhile, it says, we’re not going to just do like this, we’re going to do little curlicues. And it says, ‘well, that’s just the beginning!’ Making squares and turns, and then suddenly you see in all the little details that become so intense, that all kinds of little subfigures are contained in what you originally thought were the main figures, and the sound starts going all different, amazing complexities if sound all over the place, and this thing’s going, going, going, and you think you’re going to go out of your mind, when suddenly it turns into… Why, us, sitting around here.
Thank you very much.
The seal of The Theosophical Society was adapted from H. P. Blavatsky’s personal seal, used by her before the Society was founded in 1875. The symbols it contains are so ancient that nobody knows when they were first used to express universal ideas. They far antedate any political or other modern applications, and have nothing to do with any social or political movements. They are in fact part of the universal mystery-language that can convey wordlessly to the mind sacred truths of nature.
The Serpent swallowing its tail: A very ancient symbol depict- ing eternity and the continu- ity of cyclic time. Like the biblical serpent of Paradiselost understood mystically, it represents wisdom and, because of its ability to shed its skin, regeneration and rebirth. As a circular symbol it signifies to the Hindus the outbreathing and inbreathing of Brahma ̄ (“expander”), the cosmic creator: when Brahma ̄ breathes out, worlds come into be- ing; when he breathes in, all is reabsorbed into the divine essence.
The descending arc of the serpent’s body signifies worlds descending into matter; the ascending arc, their evolution toward spirit. This spiral circulation is eternal, implying evolution through time. The circle itself represents perfection and the restoration of universal harmony; also the Boundless from which all manifestation springs and to which all will return. The symbol is found also in ancient Egypt, Greece, and West Africa, and among Buddhists and Jains, Gnostics and alchemists.The Swastika: A Sanskrit word meaning “well-being,” “aus- picious” — the perennial sym- bol of good fortune found in the cradle of ancient cultures of India, China, Japan, and the Americas, as well as Greece and Rome (including the early Christians). In Scandinavia it was Thor’s hammer and in India Vishnu’s dis- cus and the Jaina cross. In Buddhism, it ex- presses the “wheel of the Law.” Symbol of evolution and perpetual motion, the swas- tika denotes the ever-churning “mill of the gods,” in whose center is the soul, while the bent arms suggest the ceaseless turning of the wheels of life throughout universal ex- istence. When we look at photos of faraway spiral galaxies, we are wonderstruck to see that they clearly resemble swastikas in their vortical motion.
The Interlaced Triangles: Known in the Occident as King Solo- mon’s seal or star, it was called in India the seal of Vishnu. The interlaced triangles signifythe bipolarity in nature — spirit and mat- ter, or male and female. The apex of the white triangle represents the divine monad; the apex of the dark triangle, the manifested worlds. The upward triangle suggests spirit, consciousness, and concealed wisdom, which are mirrored in the downward-pointing tri- angle representing matter, receptive space, manifestation, or wisdom revealed. The sides of the dark triangle may stand for form, color, and substance; the three gunas or fun- damental qualities; and the creative, preserv- ing, and destructive/regenerative forces of the Hindu triad, Brahma ̄, Vishnu, and S ́iva.
Together the triangles represent the manifested universe evolved from the central point within the serpent-circle of time and space. They also form the hexagon of six principles, cosmic and human, emanating from and synthesized by the central point, the seventh and highest self of any evolv- ing being. Thus they express the sevenfold structure of the universe. The central cross is the inner person, touching all things from the six sides through the six triangles. The six points of the star reach outward toward the serpent of eternity, growing and evolving through time.The Ansated Cross, Ankh, or Tau: A sacred symbol particu- larly associated with ancient Egypt, it signifies life, regen- eration, and the descent of spirit from inner realms into the worlds of substance. It can denote a universe in em- bryo, the circle representing the cosmic or spiritual germ or egg hovering over the cross of matter which has issued from it; or limit- less, uncreated space.
Astronomically it is the sign of Venus, Earth’s sister-planet and guardian of humanity. Applied to the human race, it may represent the evolution of man-kind into the bipolarity of male and female, as well as the initiate who holds the key to the mysteries when united with his own spiritual intelligence.
These spiritual symbols forming the seal of The Theosophical Society together comprise an entire philosophy of the inner workings of man and universal nature. Taken as a whole, the seal represents the spiritually re- born person, symbolized by the tau/cross in the center, evolving through the six human and cosmic principles and encircled by the serpent of evolution of spirit in and through matter. On the larger scale, it expresses a universe expanding into manifestation from cosmic spirit.The seal used in this leaflet is a replica of the original TS seal, printed in the Society’s first Pre- amble and Bylaws, October 30, 1875.
In my everyday practice, I observe many of my students breathing through their mouth. Through my experience I have found that breathing is very personal. It is very personal because it takes a lot of attention and awareness to get the body used to breathing a certain way and experimenting with different
Alan Watts talks here on the essence in the relationships between parents and children. Well, in the end the relationship is with our creation and ourselves.
Should I live a fool’s life, fearfully consuming pain.
If I cannot live by The Way meant for me,
I want to come Home and from here be set free.
I ask you to show me your righteous loving Hand …
To take me home now to the promised Land …
Though I cry out loudly, “I can take it no more”,
Mother, be by my side and reinforce my heart’s core.
By whatever divine name I call out to Thee,
Bestow Divine Love upon me unto Eternity.
Aloha Ke Akua