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The truly admirable Doctrine of Salvation, of which many memories remain in Central
Asia and China as well as in Universal Masonry, where we still find surviving, for
example, the symbolic Jain Cross or Swastika (from the Swan, the Hamsa, the Phoenix,
the Dove of the Holy Spirit or Paraclesus, the Soul of the Temple of the Grail, Nous or
Spirit, which is no other than the Being or Dhyani of man).
Even in these modern times we can still find traces in Ireland of those twenty three
Prophets, Djinns or conquerors of Soul who were sent all over the world by the founder
of Jainism, Rishabha-Deva.
At this moment whilst writing these lines, transcendental memories come to my mind...
In one of many corridors in an ancient palace, neither the date nor hour matters, while
drinking water with lemon in delightful glasses of fine bacara with a very select group of
Elohim, I said: "I need to rest for a while within Happiness. I have been helping humanity
for some Mahamvantaras and I am weary."
"The greatest happiness is having God within," answered my friend an Archangel...
Those words left me perplexed, confused. I thought of Nirvana and Maha Paranirvana
etc.
Living in regions of such intense Happiness, could by chance any creature not be happy?
How? Why? Because they did not have the Monad within?
Filled with so many doubts I decided to consult wise old Janus, the living God of the
science of "Jinas".
Before entering his abode, I greeted the Guardian with a secret password, I advanced
greeting other guards in a different way and finally I had the pleasure of finding myself
facing the God Janus.
"Another greeting is needed," said the Venerable One. "There is no greater salute than
that of a peaceful heart." Thus, I replied whilst devoutly placing my hands on my heart.
"It is well", said the Sage.
When I wanted to make some questions which would dispel my above-mentioned doubts,
without saying a word the Ancient deposited the answer in the depth of my
Consciousness. That reply can be summarized as follows:
"Even though someone inhabits Nirvana or some other region of infinite happiness, if
they have not God within, they will not be happy."
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"Yet if they live in the infernal-worlds or in the most foul prison on Earth, having God
within, they will be happy."
We can conclude this chapter by saying: "The Hinayana School, with its deep
esotericism, leads us on the sexual road as far as the incarnation of the Word and final
Liberation.
OREMUS
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CHAPTER 28
ZEN BUDDHISM
Why is ultimate Truth-Prajna, which Zen Buddhism wishes to present, so indefinable,
abstract and inaccessible?
"To define" really means to put intellectual limits to, or to declare the sense of a certain
thing.
"To grasp" as in the sense used here, means to understand something and retain it in the
memory.
As the act of defining, itself, consists in confining something within a certain limits it
must necessarily be finite, narrow or restrictive by its nature. Just as "to understand"
means to mentally grasp something yet not everything, "to understand" is equally as
limited and exclusive.
The ultimate "Truth- Prajna" which the school of Zen wishes to point out cannot possibly
be something narrow, finite or exclusive. It must be something vast, universal and
infinite, something that includes and reaches everything, something beyond definition
and designation.
The very word "To define" visibly suggests a human finger which points to a definite
object and "To grasp" a hand which holds something and does not let go.
Given this regrettable limitation and attachment, which is profoundly emphasized in the
rationalism of the intellectual animal mistakenly called man, it is not at all surprising that
the free and all-inclusive "Truth-Prajna" becomes something evasive which is always
mysteriously elusive for every thinker.
Illumination. This mighty word is in essence and potency used in this chapter to
empathize the transcendental mystic experience that consists of experiencing the TAO,
True Zen, the Real.
It is not enough to understand something, we need to secure, to conceive of, to capture,
its inner significance.
The sixth Patriarch asked the Bodhidharma: "How is it possible to reach TAO?"
The Bodhidharma answered: "Externally all activity ceases, internally the mind stops its
agitation. When the mind has become a wall, then TAO comes."
It is important to know that Japanese Zen is the same Hindustani Dhyana, the Jnana Pali,
the Chinese "CH'AN NA" - an extraordinary form of Mahayana Buddhism.
Unquestionably Zen studies and practices allow us to secure the innermost significance of
the Buddhist teachings recommended by the Mahayana School, which is simultaneously
marvellous antithesis and a complement to the Hinayana School of Inner Self
Realization.
Illuminating Emptiness is impossible to describe in human words. It is indefinable or
indescribable. As was said by the Zen Teacher Huai Jang: "Anything which is said fails
in the principal point."
Buddhist teaching about Emptiness is comprehensive and profound and requires much
study before being understood.
Only in the absence of the EGO, can we directly experience Illuminating Emptiness.
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To deify the mind is an absurdity because it is in itself only a fatal prison for the
Consciousness.
To affirm that the mind is Buddha, to say that it is TAO, is nonsensical because the
intellect is only a jail for the Consciousness.
Mystic experience of Illuminating Emptiness is always attained outside the intellectual
field. Buddhist Illumination is never achieved by developing mental power nor by
deifying reason.
On the contrary, it is attained by breaking any ties which attach us to the mind.
Only by liberating ourselves from the intellectual jail can we live the happiness of
Illuminating Emptiness - free and entirely insubstantial.
Emptiness is simply a clear and precise Buddhist term which denotes the insubstantial
and impersonal nature of beings and an indication of the state of absolute detachment and
freedom outside of time and beyond the mind.
Drink the wine of meditation in the delightful cup of perfect concentration.
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CHAPTER 29
THE TWO SCHOOLS
Reality (Li in Chinese) can be seen in a sudden way, but matter (Shih in Chinese) must be
progressively and orderly cultivated.
In other words, after having reached ecstasy, it has to be cultivated until its complete
development and maturity.
Thus, esoteric work consists of two principal aspects: Vision and Action.
In order to have a vision you have to climb to the summit of the mountain and gaze from
there; to begin the journey you have to descend down to the depths of the abyss and start
to walk from there. Although the Zen temple, which is a marvellous form of Mahayana
Buddhism, is sustained by the two pillars of "Vision and Action", it is evident that special
emphasis is placed on the former. [ Pobierz całość w formacie PDF ]