Anāgāmin or Nobel Laureate?

Which in your world would have more kudos? A non-returner or a Nobel laureate?

It is common in the world of humans, especially British humans to put a blue plaque up if a Nobel laureate even took a passing dump in the building.

 “Alan Turing once shat here of a wet Sunday afternoon. We have saved a partial turd in this most precious of vials.”

It would be really difficult in science terms to say, the bodhisattva Alan Taylor deeply loved our students and he expressed his great compassion within these walls. He gave of his heart to them one and all.

Yeah, kudos is a bit shite, service is love in action.

Which does humanity value most?

Acchariya-abbhuta Sutta

This is about the birth of Siddartha Gautama…partially in his own words…

Majjhima Nikaya 123

Acchariya-abbhuta Sutta

Discours sur le merveilleux et l’extraordinaire

Ainsi l’ai-je entendu:

Une fois le Béni du Ciel résidait au monastère du Jetavana d’Anathapindika à Sâvatthi. A cette occasion, la conversation suivante surgit entre les nombreux bhikkhus qui avaient reçu leur aumône de nourriture, avaient quitté l’endroit (des repas) et s’étaient assemblés dans la salle de réunion:

«Amis! Quelle merveille! Et, effectivement, qu’il sont extraordinaires, amis, le pouvoir et la grandeur du Tathagâta! Même par rapport aux bouddhas du passé qui avaient réalisé le Nibbâna, qui avaient retranché les facteurs qui prolongent le samsâra (1), qui avaient retranché la ronde des existences, qui avaient mis fin à la ronde des existences, qui avaient surmonté tout dukkha, le Tathagâta peut réfléchir et connaître ainsi: ‘Ces Bienheureux appartenaient à telle et telle castes; ces Bienheureux sur les connaissait par tel ou tel nom: ces Bienheureux ils étaient nés dans tel et tel clan; cces Bhagavas étaient dotés de telle et telle moralité; ces Bienheureux étaient dotés de telle et telle concentration; (2) ces Bienheureux étaient dotés de telle et telle sagesse (pañña); ces Bienheureux soulaient demeurer de telle façon (restant dans la réalisation soutenue de la cessation de la conscience); ces Bienheureux étaient dotés de telle et telle sorte d’émancipation (vimutti) (3). Lorsque ceci fut dit, le vénérable Ânanda parla ainsi à ces bhikkhus:


SIDDHATTHA had cut his waving hair and had exchanged his royal robe for a mean dress of the color of the ground. Having sent home Channa, the charioteer, together with the noble steed Kanthaka, to King Suddhodana to bear him the message that the prince had left the world, the Bodhisattva walked along on the highroad with a beggar’s bowl in his hand.

Yet the majesty of his mind was ill-concealed under the poverty of his appearance. His erect gait betrayed his royal birth and his eyes beamed with a fervid zeal for truth. The beauty of his youth was transfigured by holiness and surrounded his head like a halo. All the people who saw this unusual sight gazed at him in wonder. Those who were in haste arrested their steps and looked back; and there was no one who did not pay him homage.

Having entered the city of Rajagaha, the prince went from house to house silently waiting till the people offered him food. Wherever the Blessed One came, the people gave him what they had; they bowed before him in humility and were filled with gratitude because he condescended to approach their homes. Old and young people were moved and said: “This is a noble muni! His approach is bliss. What a great joy for us!”

And King Bimbisara, noticing the commotion in the city, inquired the cause of it, and when he learned the news sent one of his attendants to observe the stranger. Having heard that the muni must be a Sakya and of noble family, and that he had retired to the bank of a flowing river in the woods to eat the food in his bowl, the king was moved in his heart; he donned his royal robe, placed his golden crown upon his head and went out in the company of aged and wise counselors to meet his mysterious guest.

The king found the muni of the Sakya race seated under a tree. Contemplating the composure of his face and the gentleness of his deportment, Bimbisara greeted him reverently and said: “O samana, thy hands are fit to grasp the reins of an empire and should not hold a beggar’s bowl. I am sorry to see thee wasting thy youth. Believing that thou art of royal descent, I invite thee to join me in the government of my country and share my royal power. Desire for power is becoming to the noble-minded, and wealth should not be despised. To grow rich and lose religion is not true gain. But he who possesses all three, power, wealth, and religion, enjoying them in discretion and with wisdom, him I call a great master.”

The great Sakyamuni lifted his eyes and replied: “Thou art known, O king, to be liberal and religious, and thy words are prudent. A kind man who makes good use of wealth is rightly said to possess a great treasure; but the miser who hoards up his riches will have no profit. Charity is rich in returns; charity is the greatest wealth, for though it scatters, it brings no repentance.

“I have severed all ties because I seek deliverance. How is it possible for me to return to the world? He who seeks religious truth, which is the highest treasure of all, must leave behind all that can concern him or draw away his attention, and must be bent upon that one goal alone. He must free his soul from covetousness and lust, and also from the desire for power.

“Indulge in lust but a little, and lust like a child will grow. Wield worldly power and you will be burdened with cares. Better than sovereignty over the earth, better than living in heaven, better than lordship over all the worlds, is the fruit of holiness. The Bodhisattva has recognized the illusory nature of wealth and will not take poison as food. Will a fish that has been baited still covet the hook, or an escaped bird love the net? Would a rabbit rescued from the serpent’s mouth go back to be devoured? Would a man who has burnt his hand with a torch take up the torch after he had dropped it to the earth? Would a blind man who has recovered his sight desire to spoil his eyes again?

{Is this referring to Sotāpanna ?}

“The sick man suffering from fever seeks for a cooling medicine. Shall we advise him to drink that which will increase the fever? Shall we quench a fire by heaping fuel upon it?

“I pray thee, pity me not. Rather pity those who are burdened with the cares of royalty and the worry of great riches. They enjoy them in fear and trembling, for they are constantly threatened with a loss of those boons on whose possession their hearts are set, and when they die they cannot take along either their gold or the kingly diadem.

“My heart hankers after no vulgar profit, so I have put away my royal inheritance and prefer to be free from the burdens of life. Therefore, try not to entangle me in new relationships and duties, nor hinder me from completing the work I have begun. I regret to leave thee. But I will go to the sages who can teach me religion and so find the path on which we can escape evil.

“May thy country enjoy peace and prosperity, and may wisdom be shed upon thy rule like the brightness of the noon-day sun. May thy royal power be strong and may righteousness be the scepter in thine hand.”

The king, clasping his hands with reverence, bowed down before Sakyamuni and said: “Mayest thou obtain that which thou seekest, and when thou hast obtained it, come back, I pray thee, and receive me as thy disciple.” The Bodhisattva parted from the king in friendship and goodwill, and purposed in his heart to grant his request.


Excerpted from:


By Paul Carus

Chicago, The Open Court Publishing Company,


At Sacred Texts

Adopter la bodhicitta

Bodhicaryāvatāra — Chapitre 3

Par Śāntideva

Excerpted from Lotsawa House translated by Adam Pearcey and Christian Magis.


    Je célèbre avec joie tous les actes vertueux

    Qui allègent les peines des royaumes inférieurs,

    Et je me réjouis aussi quand ceux qui souffrent

    Trouvent le bonheur.


    Je me réjouis de l’accumulation de vertus

    Qui est la cause de l’Éveil,

    Et de la libération définitive

    Des êtres des peines du samsâra.


    L’Éveil des bouddhas m’emplit de joie

    Ainsi que les bhûmi atteints par les bodhisattvas.


    L’allégresse me saisit à l’évocation de cet océan de vertus

    Qu’est la noble intention de la bodhicitta,

    Dont le but est d’obtenir le bonheur pour tous les êtres

    Et dont l’activité est, pour tous, bénéfique.


    Je joins maintenant les mains et vous prie,

    Bouddhas de toutes les directions,

    De faire briller la lampe du Dharma sur nous

    Qui souffrons dans l’obscurité de la confusion.


    Les mains jointes sur le cœur,

    J’enjoins tous les bouddhas aspirant au nirvâna

    De ne pas nous abandonner aveugles et seuls,

    Mais de demeurer parmi nous pour d’innombrables kalpas.


    Grâce à toutes les vertus

    Que j’ai ainsi accumulées,

    Puissé-je être pour tous les êtres

    Celui qui calme la douleur.


    Puissé-je être médecin et remède,

    Puissé-je être celui qui soigne

    Jusqu’à la guérison complète

    Tous ceux qui souffrent en ce monde.


    Faisant tomber en pluis mets et boissons,

    Puissé-je éliminer la faim et la soif,

    Et dans les temps de pénurie et de famine,

    Puissé-je devenir moi-même nourriture et boisson.


    Pour tous ceux qui sont pauvres et démunis,

    Puissé-je être un trésor aux ressources inépuisables,

    La source de tout ce dont ils ont besoin,

    À portée de main et toujours accessible.


    Mon propre corps et toutes mes possessions,

    Mes mérites passés, présents et futurs,

    Je les dédie en totalité, n’en retenant aucun,

    Pour le bienfait des êtres.


    C’est en lâchant prise de tout que j’atteindrai le nirvana,

    Cet état qui transcende la souffrance ;

    Puisque tout doit, un jour, être abandonné,

    Il vaut mieux que, dès maintenant, je le distribue.


    J’ai maintenant renoncé à mon corps,

    Et l’ai donné pour le bien de tout ce qui vit.

    Qu’ils le tuent, le battent et le maltraitent,

    Qu’ils en fassent ce que bon leur semble.


   Et s’ils le traitent comme leur jouet,

S’ils le tournent en objet de ridicule et de moquerie,

    Puisque je leur en ai fait don,

    Pourquoi en prendrai-je ombrage ?


    Qu’ils fassent de moi ce qu’ils veulent :

    Tout, hormis ce qui leur causerait tort.

    Et puisse cela servir d’enseignement

    À quiconque en serait le témoin.


    Si, juste en me voyant, d’autres sont inspirés

    De pensées de colère ou de dévotion,

    Puissent ces pensées éternellement

    Servir à combler leurs désirs.


    Puissent ceux qui m’insultent ouvertement,

    Ceux qui me nuisent autrement,

    Même ceux qui me rabaissent en secret,

    Trouver le bonheur de l’Éveil.


    Puissé-je être le protecteur des abandonnés,

    Le guide de ceux qui cheminent,

    Et pour ceux qui aspirent à l’autre rive,

    Etre une barque, un pont, un gué.


    Puissé-je être une île à qui souhaite toucher terre,

    Une lampe à qui cherche la lumière,

    Un lit pour qui désire le repos,

    Un serviteur pour qui vit dans le besoin.


    Puissé-je être un joyau qui exauce les souhaits, un vase merveilleux,

    Un puissant mantra ou un remède infaillible ;

    Puissé-je devenir cet arbre miraculeux qui comble les vœux,

    Une vache d’abondance, nourrice du monde.


    De même que l’espace,

    La terre et les éléments,

    Puissé-je toujours soutenir la vie

    Des êtres en nombre illimité.


    Et tant qu’elles ne seront pas libérées de la souffrance,

    Puissé-je aussi être source de vie

    Pour les créatures innombrables

    Qui peuplent l’espace infini.


    Tout comme les sugata des temps passés

    Ont réalisé la bodhicitta

    Et se sont établis progressivement

    Dans l’entraînement d’un bodhisattva,


    De même, pour le bien des êtres,

    J’éveillerai la bodhicitta

    Et m’entraînerai moi aussi

    Graduellement dans ces disciplines.


    Ainsi, tous ceux dont l’esprit est avisé,

    Et qui ont adopté la bodhicitta avec joie,

    Pourront, afin de la développer davantage,

    En faire l’éloge de la manière qui suit :


    Aujourd’hui, ma naissance est devenue fructueuse ;

    J’ai bien obtenu une existence humaine.

    Aujourd’hui, je nais dans la famille du Bouddha,

    Je suis maintenant un fils (une fille) de Bouddha.


    Désormais, j’accomplirai

    Les actions dignes de ma famille,

    Je ne ferai pas tache

    Dans cette noble famille sans défauts.


    Comme un aveugle

    Qui trouve un joyau dans un tas d’ordures,

    Ainsi s’est levée en moi,

    Par quelque coïncidence heureuse, la bodhicitta.


    C’est l’élixir suprême

    Qui abolit la souveraineté de la mort,

    Le trésor inépuisable

    Qui élimine la misère du monde,


    Le remède incomparable

    Qui guérit les maladies du monde,

    L’arbre qui abrite tous les êtres

    Las d’errer sur les chemins de l’existence conditionnée,


    Le pont universel

    Qui mène à la libération des existences douloureuses,

    La lune de l’esprit qui se lève

    Et apaise la brûlure des passions du monde,


Le grand soleil qui finalement dissipe

    Les brumes de l’ignorance du monde,

    Le beurre le plus fin, baratté à partir

    Du lait du Dharma sacré.


    Aux êtres qui errent sur les chemins de l’existence

    Et cherchent à en goûter les joies,

    Elle offre le bonheur le plus élevé,

    Satisfaisant ces éternels vagabonds.


    Aujourd’hui en présence de tous les protecteurs,

    Je convie tous les êtres à l’état de sugata

    Et, en attendant, au bonheur.

    Que les dieux, les asura et tous les autres se réjouissent !

Some Speculations on the Tulku Phenomenon

Let me stress this from the outset these are speculations.

I’ll start with some comments.

If there was an Atlantean civilization that fled East to Egypt and in search of higher ground, some of them might have carried on going and the obvious place to shelter from deluge is somewhere land locked and at high altitude like Tibet. The rising sea won’t easily get you there! Being at around 4000m on the plateau the altitude is similar to the Jungfrau Joch which would make it a great place to do observational astronomy / astrology. They may indeed hold a repository of age-old documentation. At one stage in history half the male population were in the monasteries. Knowledge and wisdom is / was taken seriously, it is not a frivolous land. The level of ingenuity needed to build some of the structures would have been world leading in its day. If people wish to preserve messages and knowledge in the days before terabyte hard drives, it would be nice if the essence of teaching could be carried forward across the generations. The detail could be written down, but it might need a teacher to bring it to life.  If you observe, for example, Tibetan ritual magic it is of the very highest order. It is concerted, highly organised and rhythmic. Bear in mind there may be a whole lot more of this which nobody else gets to see. For me it is not beyond the bounds of possibility that they have / had developed a skill level unimaginable to me.

In general, a reincarnating lama or Rinpoche is recognised as a young child. Often, they are found by dreams, or by consultation of the oracle. The incarnation is then recognised by one or more high lamas. There can be tests of recognition of the artefacts of a previous lama. I am not aware of any middle-aged git being recognised.

In the system of raja yoga, nirvana means the blowing off of the casual vehicle, which can cause death, or the form may persist until physical plane death sometimes referred to as para nirvana. In the case of a fourth-degree initiate this would mean the dissolution of the mayavirupa shell in which the now liberated buddhic/atmic essence is indwelling. At the destruction of the causal vehicle the being would have no personality, no soul to speak of. There would be nothing of the former being left to recognise. Technically speaking they are no longer human, there is no compulsion to reincarnate because there is no longer any cause.

The status of bodhisattva refers to anyone who has committed to achieve enlightenment. There is no obvious way of determining how far along that journey they are. I am guessing that when  the commitment is fully made it  is referred to as sotāpanna. Having made a heartfelt commitment, the reincarnating jiva enters the stream leading towards Buddhahood. There may be a fair way to go. There are many academic discussions about the degrees. I doubt these discussions are made by buddhas. They are often of an intellectual bent.

At the third initiation the bodhisattva is well on the way and success is ensured. Such a highly evolved being may for the benefit of all sentient beings delay his / her enlightenment so as to return and teach. It is too late to do this once one they have removed the causal vehicle. The initiate of the third degree is still technically human. On a subsequent incarnation they could build a high-quality vehicle in which an echo of the prior personality exists and of course it is imbued by the indwelling causal vehicle. This might make it possible for someone clairvoyantly able to recognise the indwelling reincarnated essence.

Nobody knows with any certainty the level of initiation of the 16 arhats. When the texts says so and so got enlightened does that mean that they got a bit more enlightened or does that mean that the job was finished? In other words, the weight of the causal vehicle was removed so that they are less heavy ergo lighter. If this is the case, then a reincarnating fourth degree initiate is likely not to be recognisable because there is nothing of the old “self” left.

A being might have “qualities” pertaining to some historical figure, be reminiscent of and even express the essence of what the other being was. It does not necessarily mean that it is a reincarnation of the causal vehicle.

Given what I have read I personally believe that it is not impossible that these lamas and monks, who dedicate their whole lives to it, can train themselves to the degree that they can, with prescience, point at their own incarnation.

In Toltec terms the dreamers of mankind are group conscious. It is also possible that a reincarnating jiva can “talk” through the medium of dream to a close colleague and let them know where they can be found upon rebirth.

Someone caught up in the centuries old preservation of the essence of knowledge and as an act of service having tulku rebirths might indeed be acquiring karmic merit whilst putting off his/her own release into Buddhahood. Indeed, this sounds like a very bodhisattva like thing to do.

I’ll speculate further that the beings doing this are high grade disciples and initiates of the first three mundane degrees.

The Buddhist Catechism, by Henry S. Olcott

106. Q. What is the meaning of the word Buddha?

A. The enlightened, or he who has the perfect wisdom.

107. Q. You have said that there were other Buddhas: before this one.

A. Yes; our belief is that, under the operation of eternal causation, a Buddha takes birth at intervals, when mankind have become plunged into misery through ignorance and need the wisdom which it is the function of a Buddha to teach (See also Q. 11).

108. Q. How is a Buddha developed?

A. A person, hearing and seeing one of the Buddhas on earth, becomes seized with the determination to so live that at some future time, when he shall become-fitted for it, he also will be a Buddha for the guiding-of mankind out of the cycle of re-birth.

109. Q. How does he proceed?

A. Throughout that birth and every succeeding one, he strives to subdue his passions, to gain wisdom by experience, and to develop his higher faculties. He thus grows by degrees wiser, nobler in character, and stronger in virtue, until, finally, after numberless rebirths he reaches the state when he can become Perfected, Enlightened, All-wise, the ideal Teacher of the human race.

110. Q. While this gradual development is going on throughout all these births, by what name do we call him?

A. Bodhisat, or Bodhisattva, Thus the Prince Siddhârtha Gautama was a Bodhisattva up to the moment when, under the blessed Bodhi tree at Gaya, he became Buddha.

111. Q. Have we any account of his various rebirths as a Bodhisattva?

A. In the Jâtakatthakathâ, a book containing stories of the Bodhisattva’s re-incarnations, there are several hundred tales of that kind.

113. Q. What lesson do these stories teach?

A. That a man can carry, throughout a long series of re-incarnations, one great, good purpose which enables him to conquer bad tendencies and develop virtuous ones.

113 Q. Can we fix the number of re-incarnations through which a Bodhisattva must pass before he can become a Buddha?

A. Of course not: that depends upon his natural character, the state of development to which he has arrived when he forms the resolution to become a. Buddha, and other things.

114. Q. Have we a way of classifying Bodhisattvas? If so, explain it.

A. Bodhisattvas—the future Buddhas—are divided into three classes.

115. Q. Proceed. How are these three kinds of Bodhisats called?

A. Pannâdhika, or Udghatitagnya—”he who attains least quickly;” Saddhâdhika, or Vipachitagnya—”he who attains less quickly;” and Vîriyâdhika, or Gneyya—”he who attains quickly.” The Pannâdhika Bodhisats take the course of Intelligence; the Saddhâdhika take the course of Faith; the Vîryâdhika take the course of energetic action. The first is guided by Intelligence and does not hasten; the second is full of Faith, and does not care to take the guidance of Wisdom; and the third never delays to do what is good. Regardless of the consequences to himself, he does it when he sees that it is best that it should be done.

116. Q. When our Bodhisattva became Buddha, what did he see was the cause of human misery? Tell me in one word.

A. Ignorance (Avidyâ).

117. Q. Can you tell me the remedy?

A To dispel Ignorance and become wise (Prajña).

118. Q. Why does ignorance cause suffering?

A. Because it makes us prize what is not worth prizing, grieve for what we should not grieve, consider real what is not real but only illusionary, and pass our lives in the pursuit of worthless objects, neglecting what is in reality most valuable.

119. Q. And what is that which is most valuable?

A. To know the whole secret of man’s existence and destiny, so that we may estimate at no more than their actual value this life and its relations; and so that we may live in a way to ensure the greatest happiness and the least suffering for our fellowmen and ourselves.

120. Q. What is the light that can dispel this ignorance of ours and remove all sorrows?

A. The knowledge of the “Four Noble Truths,” as Buddha called them.

121. Q. Name these Four Noble Truths.


1. The miseries of evolutionary existence resulting in births and deaths, life after life.

2. The cause productive of misery, which is the selfish desire, ever renewed, of satisfying one’s self, without being able ever to secure that end.

3. The destruction of that desire, or the estranging of one’s self from it.

4, The means of obtaining this destruction of desire.

122. Q. Tell me some things that cause sorrow.

A. Birth, decay, illness, death, separation from objects we love, association with those who are repugnant, craving for what cannot be obtained.

123. Q. Do these differ with each individual?

A. Yes: but all men suffer from them in degree.

124. Q. How can we escape the sufferings which result from unsatisfied desires and ignorant cravings?

A. By complete conquest over, and destruction of, this eager thirst for life and its pleasures, which causes sorrow.

125. Q. How may we gain such a conquest?

A. By following in the Noble Eight-fold Path which Buddha discovered and pointed out.

126. Q. What do you mean by that word: what is this Noble Eight fold Path? (For Pâlî name see Q. 78).

A. The eight parts of this path are called aṅgas they are:

1. Right Belief (as to the law of Causation, or Karma);

2. Right Thought;

3. Right Speech;

4. Right Action;

5. Right Means of Livelihood;

6. Right Exertion;

7. Right Remembrance and Self-discipline;

8. Right Concentration of Thought.

The man who keeps these aligns in mind and follows them will be free from sorrow and ultimately reach salvation.

127. Q. Can you give a better word for salvation?

A. Yes, emancipation.

128. Q. Emancipation, then, from what?

A. Emancipation from the miseries of earthly existence and of re-births, all of which are due to. ignorance and impure lusts and cravings.

129. Q. And when this salvation or emancipation is attained, what do we reach?

A. Nirvâṇa.

130. Q. What is Nirvâṇa?

A. A condition of total cessation of changes, of perfect rest; of the absence of desire and illusion and sorrow; of the total obliteration of everything that goes to make up the physical man. Before reaching Nirvâṇa man is constantly being re-born: when he reaches Nirvâṇa he is re-born no more.

131. Q. Where can be found a learned discussion of the word Nirvâṇa, and a list of the other names by which the old Pâlî writers attempted to define it?

A. In the famous Dictionary of the Pâlî Language, by the late Mr. R. C. Childers, is a complete list.

132. Q. But some people imagine that Nirvâṇa is some sort of heavenly place, a Paradise. Does Buddhism teach that?

A. No. When Kûtadanta asked the Buddha “Where is Nirvâṇa,” he replied that it was “Wherever the precepts are obeyed.”

133. Q. What causes us to be re-born?

A. The unsatisfied selfish desire (Sk., trishna; Pâlî, tanha) for things that belong to the state of personal existence in the material world. This unquenched thirst for physical existence (bhâva) is a force, and has a creative power in itself so strong that it draws the being back into mundane life.

134. Q. Are our re-births in any way affected by the nature of our unsatisfied desires?

A. Yes; and by our individual merits or demerits.

135. Q. Does our merit or demerit control the state, condition or form in which we shall be re-born?

A. It does. The broad rule is that if we have an excess of merit we shall be well and happily born the next time; if an excess of demerit, our next birth will be wretched and full of suffering.

136. Q. One chief pillar of Buddhistic doctrine is, then, the idea that every effect is the result of an actual cause, is it not?

A. It is; of a cause either immediate or remote.

137. Q. What do we call this causation?

A. Applied to individuals, it is Karma, that is, action. It means that our own actions or deeds bring upon us whatever of joy or misery we experience.

138. Q. Can a bad man escape from the out-workings of his Karma?

A. The Dhammapada says: “There exists no spot on the earth, or in the sky, or in the sea, neither is there any in the mountain-clefts, where an (evil) deed does not bring trouble (to the doer).”

139. Q. Can a good man escape?

A. As the result of deeds of peculiar merit, a man may attain certain advantages of place, body, environment and teaching in his next stage of progress, which ward off the effects of bad Karma and help his higher evolution.

140.   What are they called?

A. Gati Sampatti, Upâdhi Sampatti, Kâla Sampatti and Payoga Sampatti.

141. Q. Is that consistent or inconsistent with common sense and the teachings of modern science?

A. Perfectly consistent: there can be no doubt of it.

142. Q. May all men become Buddhas?

A. It is not in the nature of every man to become a Buddha; for a Buddha is developed only at long intervals of time, and seemingly, when the state of humanity absolutely requires such a teacher to show it the forgotten Path to Nirvâṇa. But every being may equally reach Nirvâṇa, by conquering Ignorance and: gaining Wisdom.

143. Q. Does Buddhism teach that man is re-born, only upon our earth?

A. As a general rule that would be the case, until he had evolved beyond its level; but the inhabited worlds are numberless. The world upon which a person is to have his next birth, as well as the nature of the re-birth itself, is decided by the preponderance-of the individual’s merit or demerit. In other words, it will be controlled by his attractions, as science would describe it; or by his Karma, as we, Buddhists, would say.

144. Q. Are there worlds more perfect and developed, and others less so than our Earth?

A. Buddhism teaches that there are whole Sakwalas or systems of worlds, of various kinds, higher: and lower, and also that the inhabitants of each world correspond in development with itself.

145. Q. Has not the Buddha summed up his whole doctrine in one gâthâ, or verse?

146 A. Yes.

146. Q. Repeat it.

A.Sabba pâpassa akaranam
Kusalassa upasampadâ
Sachita pariyo dapanam—
Etam Buddhânusâsanam:

“To cease from all evil actions,
To generate all that is good,
To cleanse one’s mind:
This is the constant advice of the Buddhas.”

Bodhisattva in the Blue Books

From Initiation, Human and Solar – Glossary B-E

Bodhisattva Literally, he whose consciousness has become intelligence, or buddhi. Those who need but one more incarnation to become perfect buddhas. As used in these letters the Bodhisattva is the name of the office which is at present occupied by the Lord Maitreya, who is known in the occident as the Christ. This office might be translated as that of World Teacher. The Bodhisattva is the Head of all the religions of the world, and the Master of the Masters and of the angels.

Buddha (The) The name given to Gautama. Born in India about B.C. 621 he became a full buddha in B.C. 592. The Buddha is one who is the “Enlightened,” and has attained the highest degree of knowledge possible for man in this solar system.

Buddhi The Universal Soul or Mind. It is the spiritual soul in man (the Sixth Principle) and therefore the vehicle of Atma, the Spirit, which is the Seventh Principle.

Causal Body This body is, from the standpoint of the physical plane, no body, either subjective or objective. It is, nevertheless, the center of the egoic consciousness, and is formed of the conjunction of buddhi and manas. It is relatively permanent and lasts throughout the long cycle of incarnations, and is only dissipated after the fourth initiation, when the need for further rebirth on the part of a human being no longer exists.

Chohan Lord, Master, a Chief. In this book it refers to mind an those Adepts who have gone on and taken the sixth initiation.

Deva (or Angel) A god. In Sanskrit a resplendent deity. A Deva is a celestial being, whether good, bad, or indifferent. Devas are divided into many groups, and are called not only angels and archangels, but lesser and greater builders.

Egoic Groups On the third subplane of the fifth plane, the mental, are found the causal bodies of the Individual men and women. These bodies, which are the expression of the Ego, or of the individualized self-consciousness, are gathered together into groups according to the ray or quality of the particular Ego involved.

Elementals The Spirits of the Elements; the creatures involved in the four kingdoms, or elements, Earth, Air, Fire, and Water. Except a few of the higher kinds and their rulers they are forces of nature more than ethereal men and women.

Etheric body (Etheric double) The physical body of a human being is, according to occult teaching, formed of two parts, the dense physical body, and the etheric body. The dense physical body is formed of matter of the lowest three subplanes of the physical plane. The etheric body is formed of the four highest or etheric subplanes of the physical plane.


From Initiation, Human and Solar – Chapter V – The Three Departments of Hierarchy

The Work of the World Teacher, the Christ

Group two has the World Teacher for its presiding Head. He is that Great Being whom the Christian calls the Christ; he is known also in the Orient as the Bodhisattva, and as the Lord Maitreya, and is the one looked for by the devout Mohammedan, under the name of the Iman Madhi. He it is who has presided over the destinies of life since about 600 B.C. and he it is who has come out among men before, and who is again looked for. He is the great Lord of Love and of Compassion, just as his predecessor, the Buddha, was the Lord of Wisdom. Through him flows the energy of the second aspect, reaching him direct from the heart center of the Planetary Logos via the heart of Sanat Kumara. He works by means of a meditation centered within the heart. He is the World Teacher, the Master of the Masters, and the Instructor of the Angels, and to him is committed the guidance of the spiritual destinies of men, and the development of the realization within each human being that he is a child of God and a son of the Most High.

Just as the Manu is occupied with the providing of the type and forms through which consciousness can evolve and gather experience, thus making existence in its deepest sense possible, so the World Teacher directs that in dwelling consciousness in its life or spirit aspect, seeking to energize it within the form so that, in due course of time, that form can be discarded and the liberated spirit return whence it came. Ever since he left the earth, as related with approximate accuracy in the Bible story (though with much error in detail) has he stayed with the sons of men; never has he really gone, but only in appearance, and in a physical body he can be found by those who know the way, dwelling in the Himalayas, and working in close cooperation with his two great Brothers, the Manu and the Mahachohan. Daily he pours out his blessing on the world, and daily he stands under the great pine in his garden at the sunset hour with hands uplifted in blessing over all those who truly and earnestly seek to aspire. To him all seekers are known, and, though they may remain unaware of him, the light which he pours forth stimulates their desire, fosters the spark of struggling life and spurs on the aspirant until the momentous day dawns when they stand face to face with the one who by being “lifted up” (occultly understood) is drawing all men unto himself as the Initiator of the sacred mysteries.


From “From Intellect to Intuition – Chapter Eight – The Universality of Meditation”

The Method in Chinese Buddhism

One of the main contributions to the process of enlightenment is an understanding of the way in which the Buddha found the Light. It demonstrates in a most remarkable way the use of the mind to overcome ignorance and its subsequent futility to carry a man on into the world of Light and spiritual being. Dr. Suzuki, Professor of Zen Buddhism at the Buddhist College at Kyoto, tells us about it in the following illuminating paragraphs. He tells us that it was through “supreme perfect knowledge” that the Buddha arrived at the wisdom which changed him from a Bodhisattva into a Buddha. This knowledge is

“…a faculty both intellectual and spiritual, through the operation of which the soul is enabled to break the fetters of intellection. The latter is always dualistic inasmuch as it is cognizant of subject and object, but in the Prajna which is exercised ‘in unison with one-thought-viewing’ there is no separation between knower and known, these are all viewed in one thought, and enlightenment is the outcome of this…

“Enlightenment we can thus see is an absolute state of mind in which no ‘discrimination’ …takes place, and it requires a great mental effort to realize this state of viewing all things ‘in one thought’. In fact our logical as well as practical consciousness is too given up to analysis and ideation; that is to say, we cut up realities into elements in order to understand them; but when they are put together to make the original whole, its elements stand out too conspicuously defined, and we do not view the whole ‘in one thought’. And as it is only when ‘one thought’ is reached that we have enlightenment, an effort is to be made to go beyond our relative empirical consciousness… The most important fact that lies behind the experience of Enlightenment, therefore, is that the Buddha made the most strenuous attempt to solve the problem of Ignorance and his utmost will-power was brought forth to bear upon a successful issue of the struggle… Enlightenment therefore must involve the will as well as the intellect. It is an act of intuition born of the will… The Buddha attained this end when a new insight came upon him at the end of his ever-circulatory reasoning from decay and death to Ignorance and from Ignorance to decay and death… But he had an indomitable will; he wanted, with the utmost efforts of his will, to get into the very truth of the matter; he knocked and knocked until the doors of Ignorance gave way; and they burst open to a new vista never before presented to his intellectual vision.”
– Suzuki, Daisetz Taitaro, Essays in Zen Buddhism, pages 113-115.

Earlier he points out that the attainment of Nirvana is after all essentially the affirmation and realization of Unity. In the same essays we find the words:

“They (Buddhists) finally found out that Enlightenment was not a thing exclusively belonging to the Buddha, but that each one of us could attain it if he got rid of ignorance by abandoning the dualistic conception of life and of the world; they further concluded that Nirvana was not vanishing into a state of absolute non-existence which was an impossibility as long as we had to reckon with the actual facts of life, and that Nirvana in its ultimate signification was an affirmation – an affirmation beyond opposites of all kinds.”
– Suzuki, Daisetz Taitaro, Essays in Zen Buddhism, page 47.

The term Prajna used above is very interesting. It is

“the presence in every individual of a faculty… This is the principle which makes Enlightenment possible in us as well as in the Buddha. Without Prajna there could be no enlightenment, which is the highest spiritual power in our possession. The intellect… is relative in its activity… The Buddha before his Enlightenment was an ordinary mortal, and we, ordinary mortals, will be Buddhas the moment our mental eyes open in Enlightenment.”
– Suzuki, Daisetz Taitaro, Essays in Zen Buddhism, pages 52-53.

Thus we have the mind focused and used to its utmost capacity, and then the cessation of its work. Next comes the use of the will to hold the mind steady in the light, and then – the Vision, Enlightenment, Illumination!


From Initiation, Human and Solar – Chapter XI – The Participants in the Mysteries

The Departmental Heads

The Manu.
The Bodhisattva.
The Mahachohan.

As has been said, these three great Beings, represent the triplicity of all manifestation, and might be expressed under the following form, remembering that all this deals with subjectivity, and therefore with the evolution of consciousness and primarily with self-consciousness in man.




The Manu

The Bodhisattva

The Mahachohan

Matter aspect

Spirit aspect

Intelligence aspect.




The Not-Self

The Self

The relation between.





Or, in words strictly dealing with self-conscious realization:











All human beings belong to one or other of these three departments, and all are of equal importance, for Spirit and matter are one. All are so interdependent, being but expressions of one life, that the endeavor to express the functions of the three departments in tabular form is liable to lead to error.

The three Great Lords closely cooperate in the work, for that work is one, just as man, though a triplicity, is yet an individual unit. The human being is a form through which a spiritual life or entity is manifesting, and employing the intelligence under evolutionary law.

Therefore the Great Lords are closely connected with the initiations of a human unit. They are too occupied with greater affairs and with group activities to have any relationship with a man until he stands upon the probationary path. When he has, through his own effort, brought himself on to the Path of Discipleship, the particular Master who has him under supervision reports to the Head of one of the three departments (this being dependent upon a man’s ray) that he is nearing the Portal of Initiation and should be ready for the great step during such and such a life. Each life, and later each year, report is made, until the final year upon the Path of Probation, when closer and more frequent reports are handed in. During this final year also, the applicant’s name is submitted to the Lodge, and after his own Master has reported upon him, and his record has been briefly summarized, his name is balloted, and sponsors are arranged.

During the initiation ceremony the important factors are:

  1. The Initiator.
  2. The triangle of force formed by three adepts or three Kumaras.
  3. The sponsors.

In the case of the first two initiations, two Masters stand, one on each side of the applicant, within the triangle; at the third, fourth and fifth initiations, the Mahachohan and the Bodhisattva perform the function of sponsor; at the sixth and seventh initiations two great Beings, who must remain nameless, stand within the esoteric triangle. The work of the sponsors is to pass through their bodies the force or electrical energy emanating from the Rod of Initiation. This force, through radiation, circles around the triangle and is supplemented by the force of the three guardians; it next passes through the centers of the sponsors, being transmitted by an act of will to the initiate.

Enough has been said elsewhere in this book anent the Lodge of Masters and their relation to the applicant for initiation, whilst the work of the initiate himself has been likewise touched upon. That work is not unknown to the children of men everywhere, but remains as yet an ideal and a far-off possibility. Yet when a man strives to reach that ideal, to make it a demonstrating fact within himself, he will find that it becomes not only a possibility, but something attainable, provided he strives sufficiently. The first initiation is within the reach of many, but the necessary one-pointedness and the firm belief in the reality ahead, coupled to a willingness to sacrifice all rather than turn back, are deterrents to the many. If this book serves no other purpose than to spur some one to renewed believing effort, it will not have been written in vain.


From Letters on Occult Meditation – Letter VI – The Use of Form in Meditation

b. The Line of the Bodhisattva

This is the line of religion and of philosophy, and of the development of the indwelling life. It deals with consciousness within the form more than with the form itself. It is the line of least resistance for the many. It embodies the wisdom aspect of the Logos, and is the line whereby His love is manifested in a predominant fashion. The solar system being in itself a direct expression of the Logos, and of His love aspect, all in manifestation is based upon it – love in rule, love abounding, love in activity, – but in this second line the above manifestation is supreme, and will eventually absorb all the others.

The man who meditates on this line seeks ever to enter into the consciousness of all that breathes, and by graded expansions of consciousness to arrive eventually at the All-Consciousness, and to enter into the life of the Supreme Being. Thus he enters into the life of all within the Logoic Consciousness.

He broods not so much upon the Law as upon the life that is governed by that Law. Through love he comprehends, and through love he blends himself first with his Ego, then with his Master, next with his group egoic and then with all groups, till finally he enters into the consciousness of the Deity Himself.


Dream Analysis – More Thoughts

The opening scene is a vast laboratory, an experiment, from which one can get a “helicopter” view. The gift is the Tektronix scope or in other words 10, the ten. Some kind of new cycle is beginning but I must be aware of old traps and behaviour. The quality required is impeccability. {Wolfgang is some kind of courier, he is bringing this, he was my “sidekick”.} There is a sense of scope as well as oscilloscope and a hint at the need for simplicity {slimmed down}. Some sense of stability comes out of completion 9. Completing is in the act of completion just as the new cycle begins. The “energies” are too high frequency for the mundane scope. {BC is also a courier probably in the South or West}

Everyone is sleeping, I see the club of Bodhisattva where we/I go/am going. I go seeking for some spiritual nourishment of a very high-quality from all around the world. Which I store safely for later.

I have crystallised power or knowledge in my possession. It is stored safely{Swiss} in my bank.

Am I the one who through my own strength gets others to wake from their slumber within the context of their desire for freedom {drinking}?

I had better hurry to find the personal key to access my bank of knowledge. There are deep implications in this act. I need to be more fluid and have confidence in my abilities.

The temptations of groovy science kit and money have gotten in the way before and I have been side-tracked by them. Watch out for this again!

Date of dream is 2nd of July.

2 – need for humility and understanding or Symbol of Destiny.

7 is guidance or need for guidance.

Given the dream context this is perhaps guidance on my destiny.

Can You Submit a Buddha to the Research Excellence Framework?

In the UK it is not uncommon to claim kudos by association, though now Wokery has made this a tad more difficult and perhaps politically dangerous.  If someone famous has lived or worked somewhere it is customary to put up a blue plaque a bit like this.

I have been having an amusing, at least to me, thought stream today.

If for example you were a science and technology university and it transpired that a subsequently recognised Bodhisattva or Tulku had worked at your illustrious institution for a decade, might you wish to highlight this in your PR?

How could you measure provenance before you made this decision?

Clearly you can’t submit the research output of said putative imaginary Bodhisattva to the REF because there are no measurable indicators.

But you might like the warm glow of saying a future Buddha taught here to take the edge of your competitive and mildly aggressive image.

Which might you prefer a blue plaque to yet another Nobel laureate or a blue plaque to a reincarnation, a buddha?

Which has more kudos?

Kind of a weird thought form…

Well, it has been raining a lot today.

Maybe I need to get out more.