The Holy Sparks and Their Redemption
In all that is in the world dwell holy sparks, no thing is empty of them.
In the actions of men also, indeed even in the sins that a man does, dwell holy sparks of the glory of God.
And what is it that the sparks await that dwell in the sins?
It is the Turning.
In the hour where you turn from a sin you have embraced, you raise the holy spark entrapped by it to the Higher World of Heaven.
The Baal Shem Tov
"....the elder Subhuti arose from his seat in the assembly, uncovered his right shoulder, placed his right knee on the ground, put his palms together with respect and said to the Buddha,"World Honored One, if a good man, or good woman, resolves his heart on Anuttara-samyak-sambodhi, how should he dwell, how should he subdue his heart?"
The Buddha thus said, "Good indeed, good indeed...the Tathagata remembers and protects all Bodhisattvas and causes them to be well-endowed. Now listen attentively; I shall tell you, a good man, or good woman, who resolves his heart on Anuttara-samyak-sambodhi should thus dwell, should thus subdue his heart."
"All Bodhisattvas, Mahasattvas, should thus subdue their hearts with the vow, "I must cause all living beings -- those born from eggs, born from wombs, born from moisture, born by transformation; those with form, those without form, those with thought, those without thought, those not totally with thought, and those not totally without thought -- to enter Nirvana without residue and be taken across to extinction. Yet of the immeasurable, boundless numbers of living beings thus taken across to extinction, there is actually no living being taken across to extinction. And why? Subhuti, if a Bodhisattva has a mark of self, a mark of others, a mark of living beings, or a mark of a life, he is not a Bodhisattva."
"Therefore, Subhuti, the Bodhisattva, Mahasattva, should thus produce a pure heart. He should produce that heart without dwelling in forms. He should produce that heart without dwelling in sounds, smells, tastes, tangible objects, or dharmas. He should produce that heart without dwelling anywhere."
Dharma Master Kumarajiva's Chinese translation, Diamond Sutra, chapters 2-3, 10
God has given you Conscious Reason as an instrument for polishing the heart until its surface clearly reflects. But you, prayerless, have bound the polisher and freed the two hands of sensuality. If you can restrain sensuality, you will free the polisher...Until now you have made the water turbid, but no more. Do not stir it up, let the water become clear enough for the moon and stars to be reflected in it. For the human being is like the water of a river: when muddied you can not see the bottom. The river is full of jewels and pearls. Do not cloud the water that was pure and free.
Jalaluddin Rumi (Mathnawi IV, 2475)
In the story of Moses, he seeks to know, and beseeches answer as to how to lead others to their freedom, not only to the great sea, but strike a dry path (meaning: not fearing to be overwhelmed or overtaken by enemies, within or without), a sure way to the other side. Where upon he sees fire and says, "I see fire; haply I may bring forth therefrom, living wisdom or guidance." So as Moses came to the flame (became Aflame!,...for those even near it are considered in it), a voice issues forth (within the heart of the inspired prophet) saying: Blessed is he who is in (fi) fire, and those around it who follow the directions from whince the fire appears. Glory be to Allah, the Lord of the Worlds, ..the Mighty, the Wise...put thy hand into thy bosom, it will come forth (pure) white...Our clear sign(s) ...
Quran, 26:60-65; 27:7-13 The Naml, A Reference to Moses' History
while deeply immersed in prajna paramita,
clearly perceived the empty nature of the five skandhas,
and transcended all suffering.
Sariputra! Form is not different from emptiness,
emptiness is not different from form.
Form is emptiness, emptiness is form.
So it is with feeling, conception, volition, and consciousness.
Sariputra! All dharmas are empty in character;
neither arising nor ceasing,
neither impure or pure,
neither increasing nor decreasing.
Therefore, in emptiness, there is no form;
there is no feeling, conception, volition, or consciousness;
no eye, ear, nose, tongue, body, or mind;
no form, sound, smell, taste, touch, or dharmas;
no realm of vision, and so forth,
up to no realm of mind-consciousness;
no ignorance or ending of ignorance, and so forth,
up to no aging and death or ending of aging and death.
There is no suffering, no cause, no extinction, no path.
There is no wisdom and no attainment.
There is nothing to be attained.
By way of prajna paramita,
the bodhisattva's mind is free from hindrances.
With no hindrances, there is no fear;
freed from all distortion and delusion,
ultimate nirvana is reached.
By way of prajna paramita,
Buddhas of the past, present, and future,
Therefore, prajna paramita
is the great powerful mantra,
the great enlightening mantra,
the supreme and peerless mantra.
It can remove all suffering.
This is the truth beyond all doubt.
And the prajna paramita mantra is spoken thus:
The Fire of Zen
This thing is like an enormous fire, fierce flames pervading the sky, with never the slightest interuption. Everything in the world is thrown into it, immediately evaporating like a fleck of snow Kao-feng
An initiation is the pre-qualifying application requisite to proceed to the next level or degree in attainment, progressing toward enlightenment. It calls forth protection and guidance from the highest realms, linking the initiated and the initiator in an ancient bonding continuum of successive lineage; an unbroken concentric chain of light, exemplar of a braided cordelier, the Sacred Silver Thread. This serves as a means of evocative support, as well as, an alignment of body mind and spirit, inspiring communion (sacrament for the nourishment of souls), and creating a high-minded, adherent community dedicated to the upliftment of all sentient beings. Thus, a wellspring with true promise of intrinsic and eternal reward, here and now, and everlasting. An initiate's intent and choice must be evident striving, maintaining vigilance in heart-mind and in application.
Mantra is a sanskrit term that has the literal meaning, "protection of the mind." The constant barrage of careless thoughts, seemingly endless mental chatter and clutter, the ingestion and regurgitation of mindless societal opinions and cultural biased perceptions, creates an ordinary, ill-at-ease, human consciousness. Mantra has the power to protect the mind from ordinary perception, the cause of suffering, delusion.
It is said the whole of the Teachings of the Buddha can be represented by The Heart of Prajna Paramita. The essence of the sutra is condensed in the mantra OM AH HUM, HOH, as
Hung in the Heart, Aflame; transcendent, beyond time and its evolutionary confines, the immutable bliss of inner heartfire; ultimate or absolute bodhicitta, non-conceptually; the actual primordial state of wholeness within and without individuality, the inherent nature of All-in-All.
Tantra means the "eternal river of continuity." Tantra can be defined as a practice or a method that broadens understanding to the point Wisdom and Truth arises, therein, sustaining the practioner in "continuity" with, or realization of the living synthesis of the phenomenal and the transcendental world. The Kalachakra Tantra belongs to one of the "inner" Highest Yoga-Tantras, Anuttarayoga-tantra. In Anuttarayoga-tantra, one looks for 1) the purification of the practitioner, 2) levels of practice exemplar in the inner life, as well as, the external environment, in relation to and with others, in the home, community and planetary life, thereby, 3) indicating the clear evidence of progressive perfectment.
An extremely insightful public online exhibit called "The Circle of Bliss: Buddhist Meditational Art," highlights Chakrasamvava, with honorable mention and description of Sarva Durgati Parishodhana, Namasangiti, Guhyasamaja, Mahottama, Hivajra, Vajrabhairava, and the Kalachakra, as highest yoga tantras. Indication: purview, then whereupon inner prompting, consciously engage in research and meditative study.
The Initiation proceeds on the basis of a mandala composed of colored sand. This is symbolic of the mansions of the soul, the Kalachakra palace. The Buddha sits enthroned with his spouse Vishvamata at the center or the heart of the mandala. This united pair is surrounded by 634 other Buddhas representing various aspects of purification and transformation. The initiation consists of complex visualizations correlating to human development, refinement, cultivation and transformation, as aspects of the human nature are ultimately transfigured to the buddha-nature.
|Agni Purana-Agni Purana-Agni Purana|
The Agni Purana, ancient scripture, clarifies the Srimad Bhagavatam which was written before the advent of Lord Buddha (two millenniums before his coming) designating the time, purpose and mission of the Buddha's incarnation as the 9th Incarnation of Vishnu. The purpose of the Incarnations of Vishnu, of which there are ten (10), including Lord Kalki, Whom is yet to come, is to expose and destroy abuses and the mis-application of the Teachings. The Brahman priests, considered authorities of the Vedas, of the time, mis-applied the Sacred Teachings by sanctioning the wide-spread slaughtering and sacrificing of animals, the lower cast system, and the over-emphasis on rituals, at the forfeiture of the practice of proven, though rigorous, yoga scientific methods of realization. These yoga scientific practices purify the dross or poisons of the world from the mind and heart, re-linking (religious) to a yoking or union in consciousness; a transcendent standard of right and might of the Clear Light over all, as the Crowning of Life authorized by the Great See. Sakyamuni Buddha, came, re-established the Truth in the Teachings requiring cultivation of mindful virtues, enabling insightful and meritious ground by the heart's faithful application of Universal Law.
The Agni Purana, relates to the Knowledge of Brahman, spoken in the Vedas as thus: The Brahman is neither true nor untrue. It has neither form nor is it without form. The Brahman has several parts, but at the same time it is an integral whole. The Brahman cannot be described. It cannot be achieved through the power of action. The Brahman has no beginning; it is independent of all action. The Brahman is huge, it is everywhere. The Brahman cannot be heard. It cannot be touched. The Brahman has neither intelligence nor mind. It has no sense of ego or vanity. It does not have life, birth, old age or death. The Brahman is always pure. It has no ties and it is the true form of happiness, without form. What is required is the sense that it is I, the individual, who am the Brahman...I am nothing but the Brahman. This is true knowledge. The Brahman is the Lord, who is the origin of everything and the individual is a part of the Brahman. It is the knowledge that frees one from the ties of the world and this is what Brahman Jnana (Wisdom) is about.
The Agni Purana, which explains the Vedic Truth, also crystalizes the essence of The Bhagavad-Gita (The Lord's Song), which is considered by some as the most superb Upanishad (inner/mystical teaching), composing part of what has been call the 5th Veda. This brief summery highlights the Teaching given by Lord Krishna, the 8th Incarnation of Vishnu, in conversation with Prince Arjuna, his beloved friend and disciple regarding immortality on the battlefield of life: If the physical body is alive, that is no reason for rejoicing, just as, if the physical body is dead, that is no reason for mourning. The atman does not die. It does not decay, it cannot be destroyed and it is immortal. The atman, does not warrant any tears that might be shed over it, people who are addicted to sensual pleasures cannot realize this. The person who is addicted to the atman alone has no desire for anything else. He had no action to perform. He had neither gain nor losses. The knowledge of this is like a raft that rescues one from the flood of illusions.
|The Gayatri---The Gayatri---The Gayatri|
Bhur Bhuva Svah
The Gayatri (translated)
Oh Thou Who gives substance to the Universe, from Whom all things proceed and to Whom all things Return, unveil to us the face of the true Spiritual Son hidden by a disc of golden Light, that we may know the Truth, and do our duty as we journey to Thy Sacred Feet.
Gayatri can also be translated:
Let us meditate on That Light Most Worthy of Praise and Worship, Whom created All. May Thee Aflame our Heart to the Fiery, Alighting our Mind in Luminosity, as Thine; Knowing Truth. Thus, as Thou Art, I Am; Eternal in Thee.
The Gayatri is considered one of the most sacred mantrams found in the Rg Veda, and is highlighted in the Agni Purana as liken to a Goddess. It states, She unfolds all the gods and divine powers to purity, wisdom and compassion and Her mystery found everywhere, is even in every individuals' Heart in the form of a white swan. The white swan or hamsa means "pure," and is believed to have the highest intelligence, thus a symbol of spiritual discrimination, possessing vibratory connection with the incoming and outgoing breath. It is for this reason Brahma uses it as his vehicle and also as the Way, chanting the Vedas. It is also said that both Vishnu and Siva worship this Way, the Way of Eternal Truth.
Thou Whom nourishes and sustains, to Whom embraces, embodies and ordains, Whom Infinity Weal through Sacred Fire the Pure Heart, herein Our Abode and Domain, indwells the clear Mind that understands Truth, and commands the Hand to impel Thy Divine Plan.
OM to the transcendent subduer, Arya Tara, I prostrate.
Homage to the glorious one who frees with TARE:
With TUTTARE you calm fears; You bestow all success with TURE;
To the sound of SOHA, I pay great homage.