Ten States in the Development of the Mind

3.12 Ten States in the Development of the Mind

Kûkai is adamant in using the above-discussed concepts to distinguish esoteric from exoteric Buddhism. And yet, given a bird’s eye view, the truth, the Dharma, in Kûkai’s scheme is encompassing enough to include exoteric Buddhism and all other teachings as its unfoldings or manifestations, in relative degrees in accordance with the appropriate circumstance or context and the level of attainment. In order to explain the different levels or states (jû, literally “dwellings” or “lodgings”) of mind (jûjûshin) that correspond to the various doctrines of other schools and religious sects, Kûkai developed an hierarchical scheme. Shingon Buddhism is placed at the top of the hierarchy as providing the most comprehensive view to the Dharma. Kûkai provides this systematization in what many consider to be his magnum opus, Himitsu mandara jûjûshinron (Treatise on the Secret Mandala of the Ten States of Mind) in ten volumes, composed around 830, five years before his death. It was written in response to an order of Emperor Junna that each Buddhist sect present an introductory treatise of its teachings. When the text proved to be too difficult for the emperor, Kûkai produced an abridged and more accessible treatise on the same theme, Hizô hôyaku (Precious Key to the Secret Treasury) in three volumes. At the core of both works is this classification of the various doctrines whereby each is critically evaluated under the light of the culminating and most comprehensive view of Shingon. A similar sort of system of classifying doctrines, called p’an-chiao or chiao-pan (Jpn: kyôsô hanjaku or kyô-han) already existed in China, e.g. within the T’ien-t’ai and the Hua-yen traditions. Such a system of classification proved helpful in their attempts to distinguish themselves from, and at the same time, incorporate previous doctrines as expedient means that are relatively true. The Lotus Sûtra had also already expressed the similar idea that various doctrines were meant as expedient means that lead eventually to a fuller truth (expressed within its own text). It is Kûkai’s own invention however to associate the different doctrines evaluated and classified with specific states of mind or stages of spiritual attainment. That is, each state in the development of the mind is correlated with a specific set of doctrines appropriate to it, as its perspective and lived experience of reality, true to a certain extent within its limited purview but not yet the whole truth until the final state is reached. In other words, to move up this hierarchy of levels of mind, is to experience the unfolding of the Dharma as one becomes further awakened until one fully realizes one’s enlightenment in non-duality with the Dharma itself, i.e. the attainment of Buddha-hood. From a mandalic perspective, this unfolding of the Dharma is also indicative of one’s evolution from the periphery towards the center of the mandalic universe. However as each level of mind is a “dwelling” or “lodging” place for the mind, the hierarchy from the lowest to the highest “stages” is sequential only in the exoteric dimension. That is to say that the sequential ordering is not necessary in itself when viewed from the esoteric, i.e., holistic, standpoint. In other words, it is possible to move directly from any state or “dwelling” to the most comprehensive realm.

The teachings evaluated here not only include Buddhist schools but also variations of Brahmanism, Hinduism, and Indian religious practices as well as Chinese non-Buddhist doctrines. And the Buddhist teachings include the major Indian and Chinese doctrines that have made their way to Japan: Ritsu (Chn. Lu-tsung, Vinaya studies), Kusha (based on Abhidharma), Jôjitsu (Skrt. Satyasiddhi, based on Sautrântika), Hossô (Skrt. Yogâcâra, Chn. Fa-hsiang), Sanron (Chn. San-lun based on Indian Mâdhyamika), Tendai (Ch. T’ien-t’ai), Kegon (Chn. Hua-yen), and Shingon. Kûkai’s classification system may be briefly summarized in the following schema:

1^st to 3^rd states: Pre-Buddhist stages: worldly “vehicles” of samsaric entrapment:

1^st state: “The mind of the goat foolishly transmigrating in the six destinies (or realms)” (ishô teiyô-shin): The state of desire driven by animal instincts without moral restraint; the stage to which belong common people, hell-beings, hungry-ghosts, beasts, asuras (“titans”), and various deities or celestial beings trapped in their samsaric destinies.

2^nd state: “The mind of the child tempered but ignorantly obsessed with moral precepts” (gudô jisai-shin): The state of ethical actions and virtue that promote social order but without any “religious” goal; the stage to which belong Confucianism and the Buddhist precepts (ritsu) for the laity.

3^rd state: “The mind of the child composed and fearing nothing” (yodô mui-shin): The state of deity worship and extrinsic magico-religious practice for the sake of overcoming anxiety with the thought of attaining supernatural powers or immortality, or reaching an eternal and blissful heaven; the stage to which belong Taoism and various forms of Hinduism or Brahmanism.

4^th to 10^th states: Buddhist stages (the fourth to ninth being exoteric Buddhism and the tenth being esoteric Buddhism):

4^th to 5^th states: Hinâyâna stages: “vehicles” of those who aspire towards self-enlightenment without caring for the enlightenment of others.

4^th state: “The mind of one affirming only the elements and negating the self” (yuiun muga-shin): The state of the śrâvaka who analyzes phenomena into the psycho-physical “aggregates” (skandhas) and/or the elements (dharmas), to thus negate any belief in a permanent ego (atman); the stage to which belong the teachings of the historical Buddha and his direct disciples and of the Abhidharma scholastics. While the substantiality of reality is thus deconstructed into its elemental dharmas, the dharmas themselves however become fetters, thus taking from three lives to sixty aeons to achieve liberation.

5^th state: “The mind freed from karmic seeds” (batsu gôinju-shin): The state of the pratyeka-buddha, who, masterless on his own, attains insight into the chain of dependent origination to recognize the impermanence, self-less-ness, and non-substantiality of all, thus preventing new karma to arise. But in enjoying a certain level of “enlightenment,” he falls back into the “egoism” of self-complacency, compassionless apathy towards fellow beings, and the narrow vision of other-worldliness. Hence he has not yet reached complete enlightenment. The Sautrântika school belongs to this stage.

6^th to 9^th states: Mahâyâna stages: “vehicles” of the bodhisattvas, those who seek enlightenment both for self and for others, by overcoming self-other duality and recognizing the interdependency between self-enlightenment and other-enlightenment and between wisdom and compassion.

6^th state: “The mind of the Mahâyâna adherent who is concerned with others” (taen daijô-shin): The state of Yogâcâra with its Vijñapti-mâtratâ (Jpn: yuishiki) standpoint that everything is “mind-only,” reached by its analysis of thing-events as phenomena of consciousness originating from a deep un-conscious “storehouse” or “receptacle consciousness” (âlaya-vijñâna). Its point is to detach oneself from the discriminating objectification of phenomena in order to realize the tranquility of “mind-only” from a non-discriminating perspective, which would allow the practice of “great compassion.” And yet this still takes several aeons of practice to achieve and is not the final state.

7^th state: “The mind of one who realizes non-origination” (kakushin fushô-shin): The state of Mâdhyamika with its śûnyavâda (Jpn: kûgan) standpoint that everything is empty. Here reifying and substantializing conceptions — including both objects and mind — that act as fetters are eliminated through Nâgârjuna’s eight-fold negations which via their dependent origination show their emptiness.

8^th state: “The mind of one who realizes harmony with the one path of truth” (nyojitsu ichidô-shin or ichidô muishin): The state of T’ien-t’ai with its standpoint of “oneness of all,” wherein one realizes that one moment contains eternity, a single thought contains all possible worlds, and a sesame seed contains a mountain, i.e. the non-duality between one and many; and between emptiness, dependent origination, and their “middle.”

9^th state: “The mind of one who realizes the absence of substance within ultimate truth” (goku mujishô-shin): The state of Hua-yen with its standpoint of the mutual non-obstruction and interpenetration between the patternment (Chn: li; Jpn: ri) of all and the concrete thing-events (Chn: shih; Jpn: ji) on the basis of their emptiness, whereby one and many are non-dualistic. This non-duality is extended to the level of the entire dharmadhâtu.

10^th state: Both Tendai and Kegon for Kûkai however lack the crucial element of direct experiential understanding to truly realize what they preach. One must thus proceed further by means of bodily ritual practice provided by the next and final state: Mantrayâna: “The mind of secret sublimity” (himitsu shôgon-shin). This is the state of Shingon, whose esoteric teachings and bodily experiential practice constitute the summit of the development of the mind. At this summit hosshin seppô is revealed and one attains sokushinjôbutsu through the micro-macro-cosmic correlativity of the three mysteries and through kaji.

Rather than rejecting or negating the previous states, this final state fulfills and encompasses their standpoints from what is claimed to be the most comprehensive standpoint, in view of — or rather in non-duality with — the Dharma. In light of the Dharma, the truths taught in those previous states are but relative or provisional truths, expedient means that are helpful only insofar as they lead one towards this final truth but which can also serve as fetters if one becomes attached to them. Each state is referred to as a “palace” (kyû or gû), which are all combined in the one grand cosmic palace (hokkaigû or hokkai shinden). This grand palace constitutes the entire cosmos as a mandala, with the tenth and highest state, the innermost secret palace of Dainichi, at the center and summit from which the Dharma emanates into its various manifestations in the lower states, the outer palaces. The closer one is to the center, the stronger one feels the pull of kaji drawing one up towards the central summit. But as stated above, the sequential ordering of the hierarchy is not necessary when the whole is viewed from this most comprehensive standpoint. For the grand cosmic palace penetrates and comprehends all of the specific palaces or dwellings of the mind. Hence one can make a sudden leap from any point in this cosmic mandala towards the center by successfully engaging in the esoteric practice of Shingon Buddhism.

Full article here:

http://plato.stanford.edu/entries/kukai/

Krummel, John, “Kûkai”, The Stanford Encyclopedia of Philosophy (Winter 2006 Edition), Edward N. Zalta (ed.), URL = <http://plato.stanford.edu/archives/win2006/entries/kukai/>.

The Method of Dark Zen Meditation

The Method of Dark Zen Meditation
 by Tao-Hsüan (Dôgen)
 
Dark Zen Meditation (hereafter, DZM) is a method designed to enter into communion with the superessential light of the Buddha.  For those of you who are of pure intent converging with this light is tantamount to directly sensing the Buddha’s true teaching which spontaneously emanates from his most mysterious supernal body.  Letting this light dwell within insures that you will eventually reach the far shore of liberation. 

Dark Zen Meditation Part 2

Q: How do we begin to practice Dark Zen Meditation [DZM]?

A: First, the proper mental attitude is necessary. You cannot just sit down on a cushion, cross your legs, and hold your back erect. That is not enough. It just becomes performative, you might say. One becomes a Zen actor, in other words.

Q: Well, could you give me a few more details as to how to frame the proper mental attitude?

A: Start this way. First, realize that all day long we cling to a material body which we believe is our true identity. Next, understand that what is clinging to the material body is not really in the body. We should conceive that our true fundamental nature is like the moon overhead, in contrast to the moon in the water below.

Q: Let me ask you this question. When I am aware of my body, is that like the moon in the water?

A: Yes. Everything we sense or are aware of is like the moon in the water. Even our awareness is limited to being like the moon in the water.

Q: What is not the moon in the water?

A: You might say our true-nature. All arises from our true-nature, or the same, Buddha Mind. This means that everything—absolutely everything—exists on account of this nature. Nothing is outside of it. But now I have only given you empty words. You need to merge with this nature which is within.

Q: Okay, I am beginning to get the picture. You are saying that in DZM I am really above my body and its breathing like the moon overhead. Is that right?

A: Yes. But now the problem is how do we identify with our true nature which transcends our breathing—even this very body?

Q: Then, do we first follow our breath?

A: No. That doesn’t make any sense if you think about it. We need to backup and envisage being prior to the breath. Following the breath leads to attachment. We must sense our breathing as it is generated. At that point we enter true meditation sensing an “energy-stream” growing inside of us.

Q: That is hard to do. How do you “backup” as you say?

A: Believe it or not, you are already there. But by depending on the body and its breathing, you have forgotten the moon overhead! Face it, all of us can get so focused on a subject that we forget our true nature. It is like movie goers being absorbed in a movie, so much so that they imagine they are the character. They fall into sympathy with their character. They feel fear when their character feels fear, or laughs when he laughs. One lives as if they were that very character. Then, when the movie is over—wham—the audience comes back to reality. Our situation is much the same. Presently, we are in the movie of this body. At some point, we must come away from the movie screen. [laughing]

Q: Getting back to energy—do you feel an energy-stream inside of you?

A: Yes. And I can increase it by being more of that which is antecedent to my body and its various biological processes. One is aware of a growing power, you might say, which is more powerful than the body.

Q: I must tell you I am having a difficult time understanding DZM.

A: Don’t try so hard. Just sense your breathing, but be the one who is working the lung bellows! Don’t get involved in the breathing effect. Get involved in the breath making. That will put you prior to breathing. It is the same with your body, too. Be before it. Think that what you really are flows into the body and makes it work. Be the source of that inflow.

Q: I like your description. I get the sense that I am surrounded by a life energy field and that my body is just a node in that field. My problem is to orient myself to the field instead of the node. Is that about right?

A: If it helps to make the energy appear in your body, I say that is pretty good.

Q: So, what is the deal with this energy, or as you have mentioned, energy- stream?

A: Not wanting to sound too mysterious, let’s say that we only know Mr. Buddha by this energy which we shall call “Bodhisattva”. In that respect, the Bodhisattva, as an energy, lies between our Mr. Buddha and this corporeal hunk of impending disaster! It is also like a stream flowing back to Mr. Buddha—but a stream of energy.

Q: Is it like the sun warming us, although we are not the sun?

A: Yes, that is a very good analogy. We could say that the Buddha is 93 million miles away from us, like the sun, yet we still feel his warmth. In the same way when we line up right, being prior to our breathing, in a sense we have joined with his power so that we sense this power within us.

Q: Are there other ways to sense this energy?

A: Yes. Visualize a tiny point in front of your mind’s eye. Then project into it. Imagine that you are a beam of pure light going towards it. You may feel some energy in your head—wherever the point is. After you do, then put the point in certain parts of your body and do the same. Again, as you do so, again imagine that you are a beam going towards the point. Let me add that the finer the point you can visualize, the more powerful the effect becomes.

Q: Hey, I just felt something! I feel an energy in my head, as you said. I feel almost light headed. I can’t believe it. You’re right! This is unbelievable! Is that the way you sense it?

A: Yes.

Q: I have sat in zazen for many years now. This is the first time something like this has happened to me. What is more exciting, I think I can do this at will. Just now I visualized the point and felt the energy again. Is this an actual technique?

A: Yes it is. But why it works is that it is natural. This is the way things really are. If you get lined up with the universe, you will sense something extraordinary. Just let me say, that there is no need to sit on your buns on a zafu. Just be prior to your breathing, or visualize a mental point beaming into it.

Q: What you have discovered is incredible. Could you say that this is DZM?

A: I guess you could. As you can see, a sitting posture is not required. Nor do you have to polish your body in the sense of trying to turn this hunk of flesh into a mirror. DZM is about getting in touch with the true source of things which is luminous Mind. By the way, another name for this Mind is “Buddha” who is prior to all, transcending the world, being spontaneous.

Q: This is interesting. I didn’t learn about this at the Zen center I attended. Is this a part of Zen?

A: Well, Zen master Ejo taught this. He wrote about this in detail in his book, Absorption in the Treasury of Light. Remember that true meditation is not about sitting on your rump for hours on end. When you get in touch with the light—energy, that is—which Ejo is talking about, it doesn’t matter how you sit. You are always immersed in it—that is true sitting, you might say. Let me also say that one must believe that Lord Buddha’s light flows into our world. This is important. Why? Because we can tap into this light if we figure out how to do it. But not everyone will believe this is possible. But today you have seen that it is possible. There is much more energy available to you than you can imagine. But that is a difficult subject to speak about to profane ears. Let me say that you are fortunate to have this tiny glimpse.

Q: Let me ask you this. After you feel this energy—what then?

A: You must learn to make more of yourself accessible to it. If you only wish to have a brief encounter with it, what is the point? It is much more. When this energy is strong, your old problems don’t have the same power over you as they did before. The various kinds of suffering begin to dissolve. Soon your are transported to a higher dimension of being.

Q: Is this mystical Zen?

A: Yes. You might say there are two kinds: Conventional Zen and Mystical Zen. Conventional Zen is learning to sit on your rump, enduring hours of pain. It is a form of low-level self-torture. It is for those who cling to the conventional world; who are comfortable following a corpse. In Mystical Zen we call this “ghost sitting”. However, in Mystical Zen we are seeking communion with our luminous Mind—not our body. This is Zen master Ejo’s Zen which few are lucky to discover. This is the Zen in which the adept is animated by Vairocana Buddha, symbolizing radiant power. He learns how to tap into Vairocana, allowing his being to become immersed in this special light. Can you feel that?

Q: Yes! How did you do that? I feel an intense energy in my heart.

A: [laughing] That is Mr. Vairocana Buddha giving you some juice. Let me put it this way. Great Zen masters like the Sixth Patriarch and great Lamas, especially Dzogchen masters, have tapped into this power and know how to become available to it. All the rest are following shadows. Most are Dharma errand boys delivering dead, lifeless messages from a Buddha of their imagination. Worse, their meditation is like an old dog chewing on a dry bone. What do they hope to gain from it? Zen is not about gnawing on a dry bone. Nor is Buddhism the religion of errand boys. But that is conventional wisdom. It is also the world of endless suffering.

Q: Without your guidance I would still be sitting, getting nowhere. For some strange reason I know you have saved my life. I bow to you. Thank you, my friend for your help.

A: I am glad to help. I am alway delighted when someone becomes as crazy as I am. [laughing]
 
The Guidelines
 
 1.  Leave desires behind.
 2.  Visualize your sensory perceptions to be posterior to the Buddha’s light.  Accept that sensory perceptions are empty of substantiality.
 3.  Sit with legs crossed and the spine erect.
 4.  Recollect that which is most antecedent to the in breath and the out breath during your normal breathing rhythm.
 5.  Do not follow the breath or try to visualize a point between the in breath and the out breath.
 
 
 Explanation of the Guidelines
 
 1.  To leave your desires behind means to stop grasping after conditioned things since they are finite and subject to endless transformation (i.e., birth and death).  If we enter into sympathy with conditioned things we will surely suffer their fate and destiny.
 
 2.  What we perceive with our senses, calling such “the world,” is a product of finite causes and conditions.  Such perceptions are posterior to that which is their absolute source.  If we wish to commune with the source of all, then we must come to see all things as coming after the first.
 
 3.  To sit with legs crossed and spine erect prepares the body to be offered to the Buddha’s great light; for his light enjoys an immovable posture and a mind without attachment, which sitting with legs crossed and holding the spine erect symbolizes. 
 
 4.  To recollect that which is most antecedent to the in breath and out breath means that you must tune into that which is prior to the entire breathing cycle itself. Just as the hand which lifts a staff is not part of the staff, likewise the antecedent recollection is not a part of your breathing.  As a practical illustration, you must recollect the antecedent as you breathe in and breathe out. If the breathing is long or short, labored or otherwise, you must focus on the antecedent so that breathing follows after it.  When you breathe, for example, your normal belief is, “I am breathing.”  It never dawns on you to retract your attention and look in the opposite direction so as to rise above breathing.  Not surprisingly, this is not an easy task (owing to force of habit, all of us still attend to conditions which are always posterior).
 
 5.  Those who teach that one must follow the breath are making their very minds breath dependent, thus falling into samsara.  On the other hand, if one applies antecedent recollection, they will one day become free of all bodily functions.
 
 Some Practical Points
 
 1.  The minimum time for this practice is 20 minutes. Two periods are highly recommended each day.  When you feel that your mind is joyous and agile, then it is a good time to begin.  Generally, in the morning and in the evening our minds are in such a state.
 
 2.  Use some kind of timing device which will not disrupt your attempt to access the Buddha’s light. 
 
 3.  If you gain access to the Buddha light by recollecting the antecedent it will be present to you throughout your daily life as both a friend and a guide.  Hence it is not just limited to formal sitting.  Additionally, no kind of suffering can diminish it; it is always present.  Why is this?  It is because the object of recollection is not within the human body.  It exists prior to the body in the realm of Universal Mind.
 
 4.  Signs of access
 
 a.  Feeling a magnetic-like energy in the head or in the chest region;
 b.  Feeling a sense of being disembodied when in the presence of the energy;
 c.  Vitality arises as a result of sensing the energy;
 d.  Bliss is sensed in differing degrees.
 
 
 Further comments on DZM
 
Meditation is never an end in itself.  It is for the purpose of gaining access to the Buddha’s mysterious light which discloses the character of the immortal (i.e., the light’s true source).  Without access to it there is no possibility that you will comprehend the true path and its true completion.  You can only hope to accrue good merit and be reborn in this world when Lord Maitreya is born.
 
 If you intend to practice DZM, be advised that it is not to be used as a tranquilizer or for finite purposes.  It is much more than that.   In one respect, it is the raft of Dharma which takes us to the other shore of nirvana.  By it, your dangerous journey across the waters of samsara will not be one in which you drown in the abyss of materialism. 

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Dark Zen Meditation Part 1

Q: What is the meditation of being mindfulness of in-and-out breathing?

A: From the perspective of Dark Zen it means that fundamentally we are unrelated to in-and-out breathing.

Q: What! I have never heard that before. I thought that mindfulness of in-and-out breathing meant that we must follow our breath. Isn. t that right?

A: If you follow something, aren. t you led by it? In that case you are less than what you follow. And don. t you also, as a consequence, become more of what you follow?

Q: Yes, of course. But isn. t that what the Buddha is telling us to doing this particular form of meditation? I mean. aren. t we supposed to be aware of our breathing?

A: Why would the Buddha, who is detached from his corporeal body, teach his students to be dependent on the breath cycles, as if to be led by them? Maybe he is telling his students to remember what is before in-and-out breathing so as to be aloof from any kind of breath attachment. and overall, the mortal body.

Q: Give me a practical example. I am confused right now.

A: When I meditate, I first recollect the antecedent source of my breathing. In this state, when breathing is going on, I maintain a recollection which is prior to the totality of breathing which is most imperceptible.

Q: I am still confused. Explain to me again what you mean.

A: First, assume the proper meditation posture that you have been taught. Next, just breathe in and out for a few seconds. Fine. Now, do this.

Activate your out-breath so as to breathe it out. Next, activate your in-breathe, so as to breath it in. This would be like actively thrusting your hand out, then taking it back in thinking, I am thrusting my hand out; now I am drawing it in. So, do that now with your breathing. And think all the while that what is doing the breathing is always prior to both in-and-out breathing.

Q: Okay. It. s a little strange, but I sense a small . energy. of sorts growing in me when I do that. I see what you mean. Curiously, something is happening.

A: Hey, that is great! That means that you are energizing your breathing by being a little bit before it. Just let me say, that the more prior you can manage to become, the more you will sense the breathing as being energized.

Q: Where does the mindfulness come into play?

A: Mindfulness actually means to recollect that which is, let us say, the one who is free of breathing! This one is always before in-and-out breathing. just remember that. By recollecting it, the more of you eventually begins to spiritually separate from the body. in a spiritual way that is. thus being able to distinguish the body from that which is not the body.

Q: May I ask you where you learned this type of meditation?

A: If I told you, you wouldn. t believe me. In the course of practice, many things happen which cannot be explained. One day you just try something different. Then, pow! Something extraordinary happens. Then you re-read a few Sutras and discover the Buddha was a slippery old devil. Nothing magic, but nothing ordinary either.

Q: Do you think that maybe you invented something new?

A: Let. s put it this way – I was just lucky to discover what I think the Buddha figured out a long time ago.

Q: Do you practice it? And what is it like?

A: Sure. After a while you can even get past your heart beats. Sometimes I can, for a moment, get past the body. It is quite weird.

Q: Do you teach this kind of meditation?

A: No, not personally. I haven. t either the space nor the money to teach. In what amounts to living in a back room and eating beans and rice, I do the best I can.

Q: I don. t believe that. Well, anyway, I hope someone helps you.

A: Me too. But I don. t expect anything. We just happen to live in a time when everyone wants money and power. Most people could care less about this kind of stuff, unless, of course, it helps them with their task of making a million dollars! [laughing]

Q: Is this meditation of yours like zazen?

A: Not at all. Zazen is like waiting for a bus. My meditation is like flying. I should say, however, that all forms of meditation are directed towards overcoming our fixation with the body and all its problems. Why would anyone meditate thinking, I want to experience great pain whilst meditating? No, instead we sit and try to come to some kind of inner peace. To bring this about we try out different meditations like following our breaths or counting or just sitting. Most of these forms, however, don. t work. And many kid themselves into believing that their meditation is making progress. With Dark Zen. s meditation – progress is known without a doubt.

Q: How is that?

A: Because Mind is the leader of all things.

Q: You. re saying, it seems, that because Mind is before all else and all else comes after; that by remembering our beforeness during breathing, we are, in a way, tracing our steps back to the original Buddha Mind. Is that right?

A: Say, do you want to take over? [laughing] Hey, that was good. But you figured it out because it is so natural. That is what I love about Buddhism – it. s like the religion of the universe. It is simple and elegant. But I am afraid we humans are getting too complicated these days. And maybe that is why Buddhism seems difficult. But I am digressing, I am afraid.

Q: So what is it like when you meditate – I think I have asked this before?

A: Well, I. m at that stage where the more of me is identified with what is not my mortal body. I guess you could say I sense my mind affecting my body. s nerves so as to energize and lead my body and thus not follow it anymore as to be its slave. As a result, my body tries to comport itself with mind and shape up! Automatically, I began to eat less, sleep less, and care less about dying. One also senses another body growing which is like clear light, but with bliss. It is kind of neat. your own secret delight.

Q: Well that sounds interesting. I sure hope you do something with this meditation and share it with the rest of us.

A: I hope so too. It would be fun to have everyone all jacked up on joy!

The Basis of Dark Zen

Note: I am not particularly advocating this, but merely posting it because it is an interesting interpretation-if nothing else.-Seti 

The Basis of Dark Zen

Question: What is the basis for your teaching?

Dark Zen: Our basis, if you wish to call it that, is Mind’s luminous originative power which can also be characterized as an intelligible light. Its other name is Buddha who is a “light-maker.”

Question: I’ve read that the mind is luminous. But I am afraid that I have never heard that the Buddha is a “light-maker”. Is this mentioned in the Buddhist canon?

Dark Zen: Yes. In the earliest scriptures, for example, the Buddha is sometimes described as “the bringer of light”. In one account, he was described as a “newly arisen sun” who has a “corona around him.” It is also said that the Buddha could “make the world bright.” Now, if you strip away all the poetic imagery, what is left? I can only see an originative power which is prior to all things.

Question: Permit me to back up. I think I understand what you’re saying. But what I had originally in mind to ask you is what is the historical basis of your teaching?

Dark Zen: From the corpus of old manuscripts discovered at Tun-huang around the turn of the last century, it is clear that Zen transmitted the ‘dark principle.’ The term is used a number of times in these old documents. In one of the oldest transmission documents found at Tun-huang it mentions the dark principle. In fact, the title of the document is as follows: Former Worthies Gather at the Mount Shuang-feng and Each Talks of the Dark Principle . I should also point out that in this same document there is no indication that there is a transmission going back to the Buddha. Nor, is there a master/disciple succession. But what is clear is that each Zen master is such in virtue of his insight into the dark principle.

Question: But what about the fact of a Zen lineage going all the way back to the Buddha as found in the book, The Transmission of the Lamp?

Dark Zen: It is, I think, a tall tale. It’s a non-scriptural creation by Sung Dynasty Zennists who took selections from older works and made a singular work befitting of their theory. But it all falls apart when we compare it with the Mahayana Sutra entitled The End of Transmitting the Dharma Basket upon which The Transmission of the Lamp is largely based. The Sutra provides us with a list of 23 Indian ancestors, beginning with Mahakashyapa and ending with Simha Bhiksu. There is no mention of Bodhidharma or his master, Prajnatara. In fact, the Sutra is about transmitting the canon (Dharma)–it’s not about Zen. It is also noteworthy that in the Avatamsaka Sutra (the Gandavyuha chapter) it is mentioned that great disciples such as Mahakashyapa “were not capable of perpetuating the lineage of Buddhas.” Obviously, something is wrong. This passage doesn’t square with the later Zen theory that Mahakashyapa was transmitted by the Buddha. Why then would the Buddha transmit to Mahakashyapa if he were incapable of perpetuating the lineage of Buddhas? As I read between the lines, Mahakashyapa is only worthy, like Ananda, to transmit the canon. Nothing more. He was incapable of transmitting the Buddha lineage which is the dark principle.

Question: Can you describe this so-called ‘dark principle’ of which you speak?

Dark Zen: It’s an intractable subject, I must say. If I describe it by saying that all constructed things flow from this dark principle while it, itself, remains unconstruced and unmoved, what can such words really explain? At this stage it is a far off goal, like some great mountain seen in the distance. You, as a person, must still make the journey on your own.

Question: Isn’t this just the problem of our need to think too much?

Dark Zen: Yes, of course, over-thinking can be a problem. On the other hand, some Zennists teach that we should repress our thoughts and be like a dead tree. This is wrong. But I happen to think that right thoughts are useful, especially those which give us right information. Information can help guide us in the right direction. Sometimes it leads us in the wrong direction. Often, it is true, we have to reconsider our former thoughts and question this information. We may find that they weren’t much after all.

Question: Yes, I tend to agree with you. But back to the dark principle. Could you at least sketch it out?

Dark Zen: I will try although I am hesitant to say too much about it. I can’t promise you miracles! [laughing] First of all, each of us has access to this dark principle. All of us can tap into it. This is a given. However, owing to our habit of following appearances, we have lost the ability to communicate with it even though it is coexistent with us. Now, in the case of the Buddha, with regard to the dark principle, when he reached complete enlightenment he entered into what might be called primordial light. But more than just mere light, it is sheer productive power, or the same, sheer potentiality. Naturally, it is free and independent of phenomena although without it, phenomena would not be. With that I can’t say much more.

Question: How does this apply to Bodhidharma’s teaching?

Dark Zen: When Bodhidharma spoke of the Two Entrances, one was called the entrance by principle. This principle, of course, is the dark principle. To realize it was by means of wall-contemplation (biguan). Wall-contemplation means to turn to the real by rejecting phenomena, so as to abide in the primordial light. In this light there is nothing further to cultivate. This light, or I should say, this dark principle, is a sheer productiveness and is equally self-knowing. In Zen we call this the Great Perfection of the Path which was first mentioned in the work, the Records of the Lanka Masters.

Question: When the Buddha converged with this dark principle, as you allege, could he influence the weather or change the economic conditions of his country? [laughing]

Dark Zen: We are talking about two different worlds. The Buddha’s world is the unconditioned world of potentiality before our senses cut it up and our brain conceptualizes it. The one of which you speak with its weather conditions and poverty is the highly conditioned human, samsaric world. Here sentient beings choose to look at this mysterious, unconditioned world in a certain, predetermined way, assembling it into a plurality of things and conditions. Furthermore, they crave this particular exotic view which ironically ends with their suffering. But if beings elect to transcend the human world, eventually reaching a higher plane of being, then, in such another world, sure they can influence the weather! [laughing]

Question: Well, I’m not sure I understand you. I only see the human world. It is the one I care about. But let me ask you this question: How do you understand all this in your daily life? This is what really interests me.

Dark Zen: When we tap into this dark principle, what little we can at first, it leads us to its fullness in time. As a result, one becomes blissful as this light gradually de-conditions unwholesome states of being. Even if you are in pain, for example, this light is at work aiding you to win your freedom. It is like an angel who insures that part of you will join the Buddhas.

Question: That is interesting. I like what I hear you saying. So, this is not some intellectual exercise after all. Something actually happens in one’s inner being that helps them in their ordinary lives.

Dark Zen: Oh, but of course! It is most extraordinary. Let me also say that one senses at all times an illuminating energy present within them. In my case, as I turn to it, I become more of this dark principle. All the human gloominess fades away, you might say.

Question: Why is it that we don’t experience this within us right now?

Dark Zen: I think it is because we are glued to appearances, both sensory and mental. Worse, the glue is like Crazy Glue! [laughing] When one faces the world of appearances, one is actually looking away from their true source. One is, in fact, merging with the world of birth and death only to suffer in proportion as they cling to this world. The Buddha said it is like a great king, who spending too much time with his subjects, forgets he is a king. Well, in our case, we have total amnesia! [laughing] This is why we don’t experience it.

Question: So, by engaging with phenomena we become conditioned by it and get amnesia?

Dark Zen: Yes. And then we get hooked even more as we act towards our conditioning.

Question: Like a vicious circle?

Dark Zen: Yes! As the Buddha pointed out, humans are always dependently linked with phenomena—they almost never get free. However, for Buddhists, they must learn to de-link with phenomenal arisings. But this is a hard road to travel.

Question: Yes, it sounds like it. From all that you have said, at least it is encouraging to know that within me is the potential for liberation. I get the impression that if I could only merge with the dark principle of which you speak, my problems would melt away.

Dark Zen: Yes, that is true. At least your problems would be seen to not be such a big deal. But until that time, one must follow the Buddha’s teachings to make this possible.

Question: To change the subject, does Dark Zen have a sangha? Most Zen groups that I am familiar with have a congregation. Do you have one?

Dark Zen: We have a different view of sangha. For us, sangha is made up of those who have experienced the Buddha’s true Dharma. These beings have become a witness to his pure teaching—or the same, the dark principle.

Question: So, this is not a community then, am I right?

Dark Zen: Let’s say that it is a community of like minds. In the Avatamsaka Sutra it tells us to “observe the Buddha’s power of energy” which is his true Dharma. In observing it, we at once become members of his sangha.

http://www.darkzen.com/teachings/methoddzm.htm

Chen Yen Meditation

About the Chen Yen Meditation Tradition

Shifu Nagaboshi

Meditation practice has developed many forms of training which lie perhaps at an opposite end of the spectrum to learned, intellectual knowledge. In our group we view all meditations as falling into one of two realms: those ‘with structure’ and those ‘without structure’.The meditations ‘with structure’ are embraced by many of the World’s religious systems and although sometimes very different in practice requirements, they do accept the importance of inner rather than outer knowledge. Meditation within Christianity, especially in the Russian Church, often includes prayer repetition together with contemplation upon some aspect of the central Divinity, e.g., the compassion of God, the nature of Jesus, or specific attributes of saints. There are also many forms of concentrative prayer involving continued recital in a manner similar to Oriental systems. In Judaism, love of the Torah (the books expressing the teachings of the God through Moses) thematises a central point for contemplation. In India, the followers of the Vedas practice meditation upon universal principles and qualities, conceiving these qualities as emanations of their central Divinity. All of these forms of meditation are externally orientated in that they conceive or presuppose that spiritual development comes from an understanding of, or communication with, something external to the practitioners’ consciousness. However diverse these practices, most involved spiritual systems do acknowledge that the understanding developed within meditation or some similar supra-intellectual practice is useful and relevant to the development of spiritual perception. They all clearly recognise that Wisdom can be developed out of the context of formal knowledge, and that Compassion also can be developed out of the ordinary social or hospital services environment. The extreme differences within the various schools of practice invariably stem only from their descriptions of, or orientation towards, the understanding of the practice itself. What one calls ‘the will of God’ another views as ‘inward perception’. While one conceives World peace as being borne of the ‘Spirit of Krishna’ , another views it as the manifestation of ‘Eternal Law’ as revealed by prophets. Within the schools of Mahayana Buddhism there are also practices ‘with structure’ similar to those of non-Buddhist teachings. In Shin Buddhism Enlightenment is viewed as developing from within the faith inspired by Amida Buddha. In other sects who follow the teachings of the Lotus Sutra, faith is also a central virtue to be accrued. There are many other newer religious systems in Japan sharing this orientation. Sometimes, although some form of faith is required, the object of faith itself is not described at all. In Taoism the ‘Way’ is viewed as being manifest in any experience or situation and Taoism expresses itself in non-expression. To quote the opening lines of the “Tao te Ching” : “The Way that can be spoken of is not the Eternal Tao”. The higher, non-superstitious, forms of Taoism accord with this ideal. Taoism shares this principle of non description with the meditational schools of the other category mentioned, that of the ‘non structured’. The Buddhist schools that express this ideal perfectly are those of the Ch’an sect and those of the Chen Yen. Within Ch’an (Zen) meditation practice itself it is seen as the apex of all Buddhist understanding. Despite the influence of Pure Land Buddhism upon its Chinese form the modern and Japanese Zen schools hold true to this tenet. No representation of the Buddha is needed in practice and Zen temples are renowned for their austerity and simplicity. The Chen Yen (Shingon) school attains the same end by a different process. In its meditations great use of both structured and unstructured meditation is made but these are viewed as being equally valueless predicates of the reality experienced within the attainment of Wisdom. Both Ch’an and Chen Yen base their teachings around the doctrine of self-lessness (muga). Their teachings are only methods and means to attain this self-lessness. Within Chen Yen, ritual plays an important part of the training, although many of the rituals are in fact seen as meditation practices in themselves. This fact differentiates Chen Yen ritual from other schools using ritual observances. Zen sects also use a great number of rituals, although in many of the popular books one reads very little mention of this is made. The Zen temple practices many diverse forms of rituals through its year. The manner in which Zen views ritual is the same as in other sects, only the Chen Yen considers it differently. Chen Yen sees the principle of Enlightenment in every manifestation. It is represented in various symbolic manners, most commonly in the form of Vairochana Buddha. Vairochana is present everywhere. He is the synonym for the universal enlightenment of all beings. He epitomises their ability to attain complete and perfect wisdom within this lifetime and within this body. Only the Chen Yen school considers itself esoteric. It views all others as exoteric in nature. A parallel can be drawn to the Ch’an school in the practice of the Christian Trappist monks who follow a very similar form of training involving silence, abstention and devotion. The Chen Yen school however has no real parallel in any other system except perhaps simple Shamanism or European occultism. Because both Ch’an and Chen Yen begin from the point of agelessness in action, they can incorporate many other things into their practices without compromising their essential doctrine. They are free to do so by virtue of the teaching that everything should be seen as potentially wisdom-enclosing and self-less in nature. Because of this freedom Chen Yen and Ch’an have in fact taken different forms through history. They preserved their teachings within periods of history inimical to Buddhism in general. They developed adaptability and a non-reliance upon either centralised organisation or authorised scriptures. Chen Yen uses elaborate rituals of Initiation and Empowerment to express development in understanding. It upholds the concept of one’s teacher being equivalent to the aspired for Wisdom but because of its selflessness base, the concept of this wisdom – as distinct from the attainment of it – is seen as universal in essence. Thus anything can be used as a skilful means to develop the Bodhisattva heart, ritualistic or not. Chen Yen is part of the Diamond Vehicle training. This Vehicle is described as ultimate, formless and inexpressible in nature. Chen Yen school uses what is present within one’s selfhood to attain this non-selfish formlessness, it exhausts and develops the spirit of non-attachment to both concepts and experiences equally. No doubt there are many elements within Chen Yen which have no place there at all, as indeed within Ch’an also, however, as Chen Yen teachers say, the only way to really understand its teaching is to practice it. Meditation within Ch’an teaching takes one form, in Chen Yen it takes hundreds, according to sect and Master. There is a broad base upon which most sects agree. A great deal of visualisation technique is utilised. Students are taught how to create certain colours, sounds, shapes and special symbols as standard practice. After some time they come to recognise that these symbols are in fact part of their own ego natures and with this understanding the symbols are relinquished. The training then develops along paradigmal lines in the students’ emotional, intellectual and physical experience. Much of the training could be viewed as mystical in that its inner essence can only be understood by the practitioner via his teacher. Thus the importance of the teacher is indeed great. He is the guide who points the way. Most serious students live close to their teachers and study for some years before being given permission to leave and practice alone. There is no central canon of sutras in Chen Yen. Although by tradition certain ones are utilised these are not considered essential for development. With the right teacher any of his writings can be considered as a scripture. Within our group these are called Himitsuwa, that is, mystical writings of the various teachers. These are considered as records of their personal experiences and as students ‘guidelines’ rather than authoritative texts of a Canon or Doctrine. The Himitsuwa developed as expression of the teachers’ experience in meditation or meditational practice and it is this charge to practice which is most important for the development and understanding of any form of Buddhist teaching. Because the world we inhabit is a complicated and intricate place, enmeshed in its own dehumanising machinations, Vairochana has chosen to explain his teachings by means of describing the nature of structure itself. From within this understanding we can begin to develop an awareness of our own part in its perpetration and thus, hopefully, emerge from within it free and spiritually awakened. One way in which the teaching of Vairochana is expressed is via Art and Form. The designs known as Mandara (mandalas) form patterns describing qualities of experience and understanding potentially within our natures towards which we begin to orientate our aspiration and development. By being shown the meanings of the Mandara at many levels we can begin to understand the interplaying forces present within our ego natures. The associations of colours and shapes within the Mandara describe varieties of our own religious and mundane experiences and by understanding this interplay and integrating the recognised ‘blind spots’ within our development, we can begin to see clearly the path that has to be walked. The two main Mandara, that of the Taizokai and that of the Kongokai, describe the same experience of understanding from two points of departure, they are not differentiated from each other by any innate quality, it is only our own ignorance which halts us from seeing one within the other. Suitably taught, we can recognise one as the other and vice-versa. This state of equal recognition is described in a further Mandara called in our Order the Ryobu Mandara. This means the Mandara of Two Worlds united and representative of total Enlightenment itself. The Ryobu Mandara is a paradigm of our own spiritual journey, for the integration of the Mandara is none other than the development of our own understanding of the teachings. The Mandara is ourselves and we are it. The form of instruction is in fact very practical, by studying and sometimes reproducing the Mandara patterns ourselves in a meditative manner we can begin to experience the meanings behind our sense of sight and form, consciousness and ego in many different manners. The Mandara is in fact giving or helping to develop a sense of our own mental aggregates ‘at work’ in a way quite unlike ordinary meditation. As each part of the Mandara has to be painted with certain Shingon (mantra) and other devotional practices, we cannot fall into the ego trap of self-pleasure in our own artistic creation, the manner of activity precludes this entirely. What we are aware of is the interpenetration on all manifestations of Vairochana and, by this, of all human beings and their suffering in the world of Samsara. The Mandara itself is also a paradigm of our own circle of influence. At all levels the Mandara makes us aware of our limits and boundaries, be they of commitment or emotionality. Creating the border of our own mind is an indispensable experience of Chen Yen teaching. Copyright ©Shifu Nagaboshi Tomio 1993

http://www.geocities.com/gorinto/chenyen_med.html

Gomitsu and the Structure of Esoteric Signs: Mantric Linguistics

http://www.chass.utoronto.ca/epc/srb/cyber/ram3.pdf

The Naqshbandiah Owaisiah Spiritual System

The Naqshbandiah Owaisiah

Spiritual System

Ruh

The spirit or Ruh of every person is a created reflection of the Divine Attributes and it originates in Alam-e Amar (Realm of Command). Its food is the Light of Allah or the Divine Refulgence, which it acquires from the Realm of Command through the holy Prophet Muhammad (may Allah’s choicest favours and peace be upon him), whose status in the spiritual world is like that of the sun in the solar system. The Quran refers to him as the ‘bright lamp’. Indeed, he is the divinely selected channel of all Barakah. All Exalted Messengers themselves receive these Barakah from him.

Lataif

The human Ruh also possesses vital organs like the physical body; through which it acquires its knowledge, food and energy. These are called Lataif (singular Latifah: subtlety). Scholars of various Sufi Orders have associated them with specific areas of the human body. The Naqshbandiah Owaisiah Order identifies these Lataif as follows.

First – Qalb:

This spiritual faculty is located within the physical heart. Its function is Zikr. Its strength increases one’s capacity for Allah’s Zikr.

Second – Ruh:

The site of this Latifah, which is a distinct faculty of the human Ruh, is on the right side of the chest at the level of Qalb. Its primary function is concentration towards Allah.

Third – Sirri:

This is located above the Qalb and functions to make possible Kashf.

Forth – Khaffi:

This is located above the Ruh and functions to perceive the omnipresence of Allah.

Fifth – Akhfa:

This is located in the middle of chest, at the centre of the first four Lataif and makes it possible for the Ruh to perceive the closeness of Allah, Who is closer to us than our own selves.

Sixth – Nafs:

This Latifah is located at the forehead and functions to purify the human soul.

Seventh – Sultan al-Azkar:

This Latifah is located at the top centre of the head and serves to absorb the Barakah of Allah into the entire body, so that every cell resonates with Zikr.

There are five Exalted Messengers among the many known and unknown Messengers of Allah. They are Hadhrat Muhammad, Hadhrat Nuh (Noah), Hadhrat Ibrahim (Abraham), Hadhrat Musa (Moses), and Hadhrat Esa (Jesus), peace be upon them all. Hadhrat Adam is the first Prophet of Allah and the father of mankind. Each Latifah is associated with a particular Prophet. The Barakah and lights from Hadhrat Adam (peace be upon him), descend on the first Latifah Qalb; its lights are reflected from the first heaven and are yellowish. The second Latifah is associated with Hadhrat Nuh and Hadhrat Ibrahim (peace be upon them). Its lights descend from the second heaven and appear as golden red. The lights descending upon the third Latifah are from Hadhrat Musa (peace be upon him) and are white. One the fourth Latifah, the lights of Hadhrat Esa (peace be upon him) descend from the fourth heaven and are deep blue. The fifth Latifah receives its Barakah directly from the holy Prophet Muhammad (may Allah’s choicest favours and peace be upon him). The lights associated with this Latifah are green, descend from the fifth heaven, and overwhelm all the first four Lataif. The Lights descending upon the sixth and seventh Lataif are the Divine Lights, whose colour and condition cannot be determined. These are like flashes of lightening that defy comprehension. If Allah blesses a seeker with Kashf, he can observe all of this. The vision is slightly diffused in the beginning, but gradually the clarity improves.

Stages of the Path

After all seven Lataif of a seeker have been illuminated with Divine Lights through Tawajjuh of the Shaikh and his Ruh has acquired the ability to fly, the Shaikh initiates its journey on the sublime Path of Divine nearness. The Path is known as Sulook, and its stages are not hypothetical imaginations but real and actually existing stations on the spiritual Path. These are also referred to as Meditations, because a seeker mentally meditates about a station while his/her Ruh actually ascends towards it. The first three stations that form the base of whole Sulook are described below:

Ahadiyyat. This is the station of Absolute Unity of Divinity. It is above and beyond the seven heavens. It is so vast a station that the seven heavens and all that they encompass are lost within Ahadiyyat as a ring is lost in a vast desert. Its lights are white in colour.

M‘aiyyat. This station denotes Divine Company, ‘He is with you, wherever you might be.’ This station is so vast that Ahadiyyat alongwith the seven heavens beneath are lost within it as a ring is lost in a desert. Its lights are green in colour.

Aqrabiyyat. This station denotes Divine Nearness, ‘He is nearer to you than your life-vein.’ Again, Aqrabiyyat is vast as compared to M‘aiyyat in the same proportion. Its lights are golden red and are reflected from the Divine Throne.

It is indeed the greatest favour of Almighty Allah that He blesses a seeker with an accomplished Shaikh, who takes him to these sublime stations.  The final station that a seeker attains to during his/her lifetime becomes his/her Iliyyin (blessed abode) in Barzakh and his/her Ruh stays at this station after death.

Nafs (The Human Soul)

The human soul takes its existence from the instant the Ruh is joined with the body. It is a subtle embodiment of physical requirements, instincts and desires. At the base level, its attributes are common with souls of all animals. According to holy Quran the human soul has five levels:

1. Nafs-e Ammarah (The Soul at Evil) – At this level, the soul is constantly inclined to commit evil deeds; this is the soul of every non-believer.

2. Nafs-e Lawwamah (The Accusing Soul) – At this level, if a person commits a sin, it is condemned by the soul from within. This is a soul of a believer because as a result of light of the faith the sin is not tolerated.

3. Nafs-e-Mutmainnah (The Satisfied Soul) – At this level, the soul is satisfied with its relationship with Allah, it is absolutely calm, cool, and collected. The soul hates evil and always seeks virtue and the Pleasure of Allah.

4. Nafs-e Radhiyah (The Soul Resigned to Divine Will) – At this level, the soul is pleased, under all circumstances, with whatever is ordained for it by Allah.

5. Nafs-e Mardhiah (The Pleased Soul) – At this level, the soul is completely pleased with the Will and Purpose of Allah. This was the level achieved by the Companions of Prophet Muhammad^-saws as a result of direct exposure to his sacred heart.

Yamabushi – The Third Force

This writing covers all I know about what I think is most interesting in this, my life, given that there is a certain mystery, a certain sense and sensibility, that makes all the difference. I first met up with the Yamabushi at a minor temple of the Shingon Buddhist Sect in a small village far inland, Hyogo Prefecture, Japan. The priest of that temple had invited me to see the Yamabushi fire walking, knowing well my interest in the mystical. During the ceremony, suddenly, I found myself urged to follow the fire walkers and did so — without singeing my feet! Amazed, but totally at a loss as to how that could be, I took up the study of that extraordinary clan of truth seekers of the mountains. Mountains are known to have something powerful and enchanting about them, particularly to the Japanese. It is as if they have a strange attraction and something of that clings to the reputation of the Yamabushi.  The Yamabushi is he or she who is hidden in the mountain — the allegorical mountain or otherwise. In other words a recluse, one who undergoes spiritual training in a natural religious way called Shugendo, which is neither a school nor a sect. More generally a Yamabushi is given the name gyoja, simply, ‘one who is training’. Shugendo is a mystery religion. Shugendo became highly organised during and after the Heian period (794-1185). Building on the ancient themes of sacred mountains and ceremonies performed in the mountains, Shugendo developed as a ‘mountain religion’ that emphasised pilgrimage to the mountains and ascetic retreats, combining the Shinto notion of local gods (kami) with the Buddhist notion of local bodhisattvas — saving beings. In addition, the religion borrowed the theories and charms of China’s religious Taoism and shamanistic practices from the Korean continent.  The generally accepted founder of Shugendo, En-no-Gyoja, gained spiritual power by combining the aspects of several traditions. He practised Buddhist asceticism on sacred mountains while assuming features of the Chinese mountain wizard (hsien in Chinese, sennin in Japan). Many hermit practitioners gained their religious powers by training in the mountains before descending to minister to the people. In later periods, while mystical Shingon Buddhism languished as a separate sect, the Shugendo practitioners were instrumental in spreading the charms and incantations of esoteric Buddhism among the people in a heady mix of Taoist talismans with Shinto elements. The Yamabushi were also important in spreading Buddhism in northern Japan.  The Yamabushi recluse who undergoes spiritual disciplines in the mountains is not a subject of great interest to the average Japanese and has long been considered by the public simply as a commoner, a farmer, or maybe a hunter-guide in the mountains without any profound teaching. Some Yamabushi —- mostly part-timers — looked into the future for what it held for believers, or made passes of the hands over the body in healings. The Yamabushi never achieved the reputation of the Zen Sect Buddhists, for example, with Zen’s relation to the classical arts and aesthetics; but in medieval times the Yamabushi were a force to be reckoned with both in the sacred and secular worlds. Without speaking of any revival of Shugendo itself, it is notable that scholars are giving greater recognition to the Yamabushi and to Shugendo today.  I consider myself a Yamabushi in as far as I share their endeavour as a truth seeker and try to identify with the Yamabushi spirit; though I have my own methodology, my own landscape and intention as to what I am doing with my life in the application of what I have learned on my particular path — that which is detailed in this writing. In Japan, there has always been a form of Animism. Later, Continental Asian shamanism arrived and, Taoist practices. Later again, Buddhism added to the blend. Those with a mystical proclivity took those golden threads from those diverse influences to use as materials to weave their own patterns and unbeknown to those very same scattered seekers, in time, a metaphysical tapestry lay across the land.  On the level of the individual, working in isolation, it appeared as a confusion of aims, means and terms but out of those shambling heroics and with historical distance, that tapestry resolved into the map of a magical landscape that pointed at a possible way to an illuminated life.  The troublesome centuries rolled by and family and clan rallied to their own in causes that were far from the essential interests of the mountain recluse. This fact itself meant that the Yamabushi who were priests had to engage themselves in giving another orientation to their immediate society and as this brought them into conflict with the powers, they had to do this in disguise, so to speak. They learnt the secret of being here and not-being-here, placing the onus on the spectator to decide just what it is that IS here! At the start of Japan’s Meiji Era (1868), it must have been inconvenient for the modernising authorities to have a loose grouping of mountain priests around, apparently sitting between religious definitions, so the Yamabushi were slotted and the only adequate pigeon-hole the government of Japan could find — which kind of fit — was a Buddhist one.  Thus the Yamabushi were considered Buddhists — but they were not. Then later, the government split off the Buddhist from the Shinto because the former’s non-violent intentions were too clear and the latter’s simplicity lent it to be easily engineered into a State religion that would not oppose the ruling class’s militarism. In 1948, under a new constitution imposed on a defeated-in-war Japan, Shugendo gained its religious independence, and was recognised as a distinct religion. For themselves, the true Yamabushi simply rejected the warring ways of tribalism — bequeathed as they were with an ancient teaching long in development — and looked to their own profound internal search for truth and wholehearted service to life.  ‘The perennial philosophy’ that the Yamabushi contacted, eloquently written about by Aldous Huxley in the book of the same name, was born of a wisdom that dwells in the depths of the human being, a wisdom that existed before Japan was called Japan. The wisdom spoken of holds its currency still, yet it is not the result of modern education. It is achieved by sincerity, by intentions cleansed of ignorance. Some people are born with a propensity to see clearly their real situation and that was all it took. Spontaneously, they acted on what they saw. This ’seeing’ was no small matter. En-no-Gyoja, the archetype Yamabushi, was one such destined to develop this ‘look’. Just so, some earlier Yamabushi survived the times of barbarism and in their wisdom, kindness and strength — as revealed in the extracts used in the reports included here, taken from the annals of Japan’s literature, they helped the inhabitants — in their own strange way — to bring their culture to a better state.  How they acted to better society is an interesting question. This is where a particular viewpoint of how an esoteric group works is looked at and this angle has a bearing on the ways of the Yamabushi in this writing, otherwise they could be seen as just another group without any coherence, hardly worthy of study. The Way of the Yamabushi as recluse is not limited to Japan alone, as the esoteric tradition is without geographic limit, based as it is on the mystical experience which transcends all cultures and in that act, integrates and unites all cultures — yet leaves each of them with their peculiarities intact. This is why this writing includes remarks, not only on Buddhism, but on mystical Christianity, among others. By taking the Yamabushi to show a means and meaning and a way of achieving a fulfilling life I do not want to infer that the religion of Shugendo has any extraordinary merit. On the contrary, as a religion it has little possibility for rebirth or development as it is encrusted with the historical weight of the past and its sudden thrust into the tourist trade with advertised interest in its fire walking exploits will surely overwhelm what remains of the old ways. Today is not the moment of the old religions, except in their most eccentric and reactionary forms.  The modern Yamabushi — using updated tools — is happy to withdraw to the eternally present refuge of the physical and metaphysical mountain hideaways in the midst of daily life, as always, to continue the quest — this topic is spoken of in more detail in the Afterward. It needs to be noted that there is a marked difference in the Oriental and particularly the Japanese approach to mountains and that of the average Westerner — it is not getting to the top that matters so much, rather it is the way of getting there; it is the process itself that is important. It may not even matter whether the top is reached or not! In fact the top may not be the obvious ‘top’.  In Japan this has to do with a certain way of relating to nature. In engaging in such ascent the Japanese yearn to feel the mountain in themselves — whatever that may mean to others — and there is something important to be learned from this as it is a mystical yearning. With the famous Rasputin as reference — a Shaman from the Siberian wastes who altered the course of Russian history — I give the Yamabushi a more universal credibility than most, so far, have been willing to give. What is it about the mountain that can be drawn out and imbued by the man or woman of the mountain? Does the drawing power come from the mountain itself, or from the hidden contents and potential of the gyoja?  This is the mystery of the Yamabushi developed in, Yamabushi — the Third Force.  ~ Tony Henderson, from the book Yamabushi – The Third Force.

http://arvigarus.bravehost.com/history_004.htm

The Virtues of Enlightened Selfishness By Yasuhiko Kimura

The Virtues of Enlightened Selfishness By Yasuhiko Kimura

Published in The Cosmic Light, Autumn 1999

Quarterly Magazine of The University of Science & Philosophy

The human being has two wings–the wing of universality and the wing of individuality–with which to fly above the earth and to soar into the heavens. The wing of universality grows in the awareness of selflessness, while the wing of individuality grows through the creation of selfhood. In this seeming paradox lies the secret of human evolution–and of human happiness. To be universal is to be indivisibly one, in the oneness of which there is no separate self. In being universal, you come to know what Emerson calls the Over-Soul, and in being indivisibly whole, you come to realize your singular individual soul. With both wings spread freely, to soar into the whole sphere of the Universe and to fly in the entire realm of Reality is to live a Life Immortal. And that is the ecstasy of Enlightened Selfishness.

When you look at the reading list from my transformational programs, you will find books by Ayn Rand (1905-1983) and Lao Russell (1904-1988) side by side. These were two of the most powerful women of the 20th century, sharing almost identical spans of time in history. However, their philosophical outlooks are diametrically opposite to one another. Rand is an atheist and argues for the virtues of selfishness, while Russell is a theist and preaches the virtues of selflessness. People ask me how I can reconcile these two seemingly contradictory philosophical positions. A complete treatment of this question requires a formal philosophical treatise, but it will suffice here to state the following:

Ayn Rand is a philosopher of rare genius who nonetheless never had the experience of spiritual illumination of which Lao Russell was intimately aware through her husband, Walter Russell, one of the greatest spiritual illuminates in history. Rand’s philosophy, which is a rational philosophic integration of the facts of secular human experience, does not contain anywhere in its entire philosophic equations the experiential data obtainable only through spiritual illumination. Her system, Objectivism, is quintessentially rational, but does not include the realm of the transrational. In fact, being an arch-rationalist, Ayn Rand would categorically deny the cognitive validity of such “mystical experience” as spiritual illumination or transrational awareness or kosmic (cosmic) consciousness.

Rand’s philosophy is an attempt at constructing a rational theory of reality based solely on the absoluteness of reason and the evidence of the senses (a premise which ultimately breaks down in the kosmic awareness of Primary Reality) which can lead to the attainment of moral character and human happiness within the parameters of individuation and individuated identity. Her system, though incomplete, is consistent and coherent, giving us a rational foundation for living in the realm of life in which there is individuation, individuality, and the diremption (separation) between you and me–the realm of reality which constitutes what is called secular experience, within which we all exist as individual or individuated human beings.

Ayn Rand states: “My philosophy, in essence, is the concept of man as a heroic being, with his own happiness as the moral purpose of his life, with productive achievement as his noblest activity, and with reason as his only absolute.” (Atlas Shrugged) Regarding “selfishness” she states:

“The meaning ascribed in popular usage to the word “selfishness” is not merely wrong; it represents a devastating intellectual “package-deal,” which is responsible, more than any other single factor, for the arrested moral development of mankind. In popular usage, the word “selfishness” is a synonym of evil: the image it conjures is a murderous brute who tramples over piles of corpses to achieve his own end, who cares for no living being and pursues nothing but the gratification of the mindless whims of any immediate moment. Yet the exact meaning and dictionary definition of the word “selfishness” is concern with one’s own interests. This concept does not include a moral evaluation; it does not tell us whether concern with one’s own interests is good or evil, nor does it tell us what constitutes man’s actual interests. It is the task of ethics to answer such questions.” (The Virtues of Selfishness)

Further, regarding ethics she states:

“The Objectivist ethics proudly advocates and upholds rational selfishness–which means: the values required for man’s survival qua man–which means: the values required for human survival–not the values produced by the desires, the emotions, the “aspirations,” the feelings, the whims or the needs of irrational brutes, who have never discovered an industrial society and can conceive of no self-interest but of grabbing the loot of the moment. The Objectivist ethics holds that human good does not require human sacrifice and cannot be achieved by the sacrifice of anyone to anyone. It holds that the rational interests of men do not clash–that there is no conflict of interests among men who do not desire the unearned, who do not make sacrifices nor accept them, who deal with one another as traders, giving value for value.” (The Virtues of Selfishness)

In the realm of reality where there is individuation, individuality, and the diremption between you and me, an element that unites you and me is our adherence to reason and rational principles, and what brings happiness to us is the pursuit of our own rational self-interests, which, in principle, do not conflict with one another. This philosophy leads to the development of human character based on the virtues of rationality, productivity, integrity, and honesty, and to the creation of a benevolent society in which people pursue their rational self-interests and happiness, while trading (giving and regiving) the results of their creative expressions (products and services) with one another, value for value. Love, according to Rand, is the “response to one’s highest value in the person of another.” It is Eros, but not Agape. It is conditional love based on one’s own judgement and discernment, but not unconditional love that embraces all.

This philosophy of the virtues of selfishness, or of the pursuit of rational self-interests, is consistent with the logic of the ontological realm of individuation and individuality. In addition, it is a powerful antidote to the century-old religious teaching of altruism or self-sacrifice as misunderstood by the masses. The teaching of altruism as misunderstood by the masses existing in the realm of individuation is the philosophy that “man has no right to exist for his own sake, that service to others is the only justification of his existence and that self-sacrifice is his highest moral duty, virtue, and value.” (Ayn Rand) This misconceived philosophy of altruism has caused tremendous damage to the psychological wellbeing of the whole of humanity by destroying the very foundation of self-esteem. The belief in self-sacrifice made humanity nakedly vulnerable to the manipulation by the religious and political power structures of the world. Just think of how many millions of people have died in the past, sacrificing themselves or their lives, “for the sake of” their countries or gods.

True altruism, which is not really an “ism” but a spontaneous expression of Agapeic love for fellow human beings, emanates from the state of being in which one is aware of the oneness of self with others, the world, and the universe–of the fact that “everything that is, is of everything else that is.” (Walter Russell) This state of being is possible in and through spiritual illumination or the dawning of kosmic (cosmic) consciousness, wherein you become consciously aware of Kosmic Oneness beyond the realm of individuation-diremption. This means that genuine altruism is fundamentally incompatible and incongruent with the consciousness of individuation-diremption within which the majority of humanity exists.

The real virtue of selflessness is the virtue of the Kosmic Knowledge that there is no separate self in the higher/deeper realm of Reality or Being–the realm that is called the Spiritosphere (the sphere of Spirit). From the Spiritospheric point of view, “Everything that is, is of everything else that is,” (Walter Russell) or “Every thing contains all things in itself.” (Plotinus) The Spiritosphere is Primary Reality, which is called Mind in the Hermetic philosophy and in other esoteric traditions, including the Russellian philosophy. Reality, or the Universe, is Mental/Spiritual, out of which arises the distinction between the subject and the object, matter and mind, and you and me, all of which are real in their respective realms of reality, and yet illusory from the perspective of Primary Reality or the Spiritosphere.

Selflessness is not a state of doing but a state of being and knowing. Wherefore, the virtues of selflessness are bound to be misunderstood by those who lack the experience of, or an insight into, Kosmic Oneness. Therefore, their attempt at selflessness becomes the contrived act of self-sacrifice and the irrational denial of self-interests. They exist in the reality of separate, individual selves, but try to be selfless by subjugating their own selves to the selves of others, or to some “causes,” such as countries or “movements” or gods, which they consider to be intrinsically higher in value or ontologically more primary than their own selves. This is self-abnegation and has nothing to do with genuine spirituality or altruism.

Wherefore, it is of critical importance to rid ourselves of the belief in self-sacrifice in order to achieve happiness as a rational individual before approaching the temple of spiritual illumination and transrationality. Transrationality is not really possible for a person who has not attained rationality. Therefore, Ayn Rand’s philosophy is tremendously valuable in the development of a rational foundation for living in the world of individuation, the world in which we live in terms of ethics, politics, and economics–so long as we do not form a philosophic monad that has no window–so long as we remain open to the possibility of further evolution, and of the dimensions beyond the merely rational. The fundamental error that Ayn Rand and her followers (an oxymoron!) have made is to have built a windowless philosophic monad by presuming that her philosophy essentially is all that there is in terms of reality apprehension, whereby closing the portal for the further reaches of human evolution and knowledge.

Objectivist or positivist thinkers would deny the existence or the cognitive validity of spiritual illumination and transrational dimensions. There is a substantial amount of evidence, however, in the world throughout recorded history, to compel a rational person to remain open for such a possibility. In fact, not to do so is irrational and against the spirit of science. For, to deny the experience of another just because it does not fit into the whole scheme of one’s philosophy is to deny the very spirit of science and thus rationality. The writings of celebrated illuminates, such as Walter Russell or Gopi Krishna, whose theoretic expositions are of the utmost originality and of paradigm-breaking scientific importance, lead us to deem that kosmic spiritual illumination, and thus transrationality, is in reality possible and worthy of earnest rational-transrational pursuit. When we study someone like Plotinus or Nargarjuna, we realize that we are in the presence of the greatest minds humanity has ever seen, completely sane and rational, yet transcending the realm of the rational to reveal eternal kosmic truths, which show us a universe as yet unseen, evoking in our soul a longing for the spiritual light that he has seen as himself.

The renowned physicist Sir James Jeans has cogently defined science as an attempt at setting in order the facts of experience. Transrational understanding (or innerstanding) begins when we start to set in order the facts of experience that include not only the secular-rational kind but also the spiritual-transrational kind, which is the conscious experience of Kosmic Oneness, leading to a rational-transrational integration of the whole sphere of Reality, which is the Spiritosphere encompassing the noosphere and the physiosphere arising therein and therefrom. This kind of rational-transrational integral knowledge is what the visionary researcher Paul Von Ward calls Metascience, of which the Russellian Cosmogony is an epitome.

All the foregoing should have answered the questions raised at the beginning of this article. My philosophy is more on the side of Lao Russell in the sense that I consider spiritual illumination not only a possibility but also an actuality of human evolution. When understood in the proper evolutionary context (which I briefly touched upon in The Creation of the Cosmic Age), Ayn Rand’s philosophy can be transformed into a philosophy of Homo Sapiens Integratus (from that of Homo Sapiens Materialensis), while Lao Russell’s philosophy can be transformed into a philosophy of Homo Sapiens Holisticus (from that of Homo Sapiens Absoluticus/Humanisticus), leading to a philosophy of Homo Sapiens Universalis and of Homo Sapiens Kosmicus (Cosmicus). This is how I reconcile the philosophies of Ayn Rand and Lao Russell, though there is in my reality no contradiction requiring reconciliation to begin with.

Ayn Rand advocated the virtues of rational selfishness, while Lao Russell advocated the virtues of spiritual selflessness. Ayn Rand epitomizes the wing of individuality, while Lao Russell epitomizes the wing of universality. Standing on the shoulders of these two giants of the intellect (Rand) and the spirit (Russell), I hereby propose a philosophy that advocates the virtues of Enlightened Selfishness. Enlightened Selfishness is selfishness that has blossomed to Selfishness–rational individual selfishness that has effloresced to transrational Universal Selfishness. No sacrifice of any kind is involved in Enlightened Selfishness except for the sacrifice of suffering, which is only a vestige of the primitive egological self. No self-abnegation will lead us to the Enlightened Self. No rational selfishness that self-truncates its efflorescence to transrational Universal Selfishness will lead to the Enlightened Self. The Enlightened Self is the evolutionary attractor that calls us ever higher to the limitless sky of spiritual evolution or self-realization through self-transcendence.

When in our lives rational selfishness effloresces to transrational Selfishness to embrace not only the individual self but also the Universal Self, not only the individuated soul but also the Over-Soul, we have both the wings of individuality and universality spread–to fly joyously in the realm of the Many and to soar ecstatically in the realm of the One. Now allow me to close this article by repeating the first paragraph for which the rest is but an auxiliary comment:

The human being has two wings–the wing of universality and the wing of individuality–with which to fly above the earth and to soar into the heavens. The wing of universality grows in the awareness of selflessness, while the wing of individuality grows through the creation of selfhood. In this seeming paradox lies the secret of human evolution–and of human happiness. To be universal is to be inseparably one, in the oneness of which there is no separate self. To be an individual is to be indivisibly one, in the oneness of which there is an indivisible whole self. In being universal, you come to know what Emerson calls the Over-Soul, and in being indivisibly whole, you come to realize your singular individual soul. With both wings spread freely, to soar into the whole sphere of the Universe and to fly in the entire realm of Reality is to live a Life Immortal. And that is the ecstasy of Enlightened Selfishness.

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http://www.pattern.com/kimura-aynlao.html

Nihon no Kuromajutsu:Japanese Black Magick

Nihon no Kuromajutsu: Japanese Black Magic

By Adept Wild and Mariko (1995)

Exploring Japanese Black Magic.

“Pyo (hand sign of the great diamond) The physical imitation of the diamond, symbol of the power of knowledge which transcends the worldly limitations, the (sign) is used to inspire personal power through the channelling of energy to the appropriate area of consciousness for the purpose at hand” Hayes: Ninja: Warrior Ways of Enlightenment. 1981.

Recently, I had the opportunity to question Mariko, a Japanese Setian about the Black Magic of her parent culture. I found the dialogue fascinating.

“This is an area ignored by most because of false assumptions that Asian magical and religious systems are all Right-Hand Path based. This is due to the unfortunate tendency of Western anthropologists and magicians to insist on projecting their own cultural biases in publishing scholarly papers on Japanese traditions.”

“A recent readers’ column in a Japanese occult magazine contained a letter from a reader who wanted to know how he can obtain a copy of the _Holy Bible_, as he was told by a friend that one can only purchase them from a Christian church and there was not one within a reasonable traveling distance. The editor’s response was “you should be able to special order it from your local bookstore.” This would be unheard of in Australia or the United States; where there are as many churches as MacDonald’s restaurants.” Christian missionaries were severly frowned upon in their early contact with Japanese society. Some enterprising public servant thought up a good way to weed out closet Christians by creating sculptures of the cross to stamp on. Some in museums are very worn.

Although Mariko now lives in the United States, she has regular contact with Setians in Japan. “There was also a little known LHP group known as the Blue Wolves, who practice a syncretic LHP system based on British and Germanic traditions, The head of this group published an introductory book on Black Magic in 1989 in Japanese, in which the Temple of Set and Dr. Aquino are briefly mentioned. The copy I have is 12th printing, published in 1992, so the group may not be around anymore. The “Blue Wolves” (or “Seirodan” in Japanese) book on Black Magic was written by Nagare Chiaki. According to his biography, he was born in 1933 — that makes him 64 years old. He was born in Tokyo, attended Tokyo University, worked as a writer and copy editor, studied astrology at Cambridge University, and has published numerous books. This one seems to be the only one on Black Magic, however. The Publisher is Futami (Tokyo).” (see picture of Kuromajutsu below).

“In the wake of the Aum Shinrikyo subway gas incident, the negative publicity thrown onto “cults” has made it difficult for many groups, I am told.” There are right-hand path groups, such as the OTO, Golden Dawn, and IOT initiates in Tokyo, and the Left-Hand Path is gradually becoming better represented.

“The LHP tradition is hidden in Japan. Dr. Stephen E. Flowers has a section in _The Lords of the Left-Hand Path_ pertaining to esoteric LHP Buddhist traditions. I consider esoteric teachings of Old Shinto to be LHP as well. Not much of it has been published, let alone translated into English, but the teachings are alive in some martial arts traditions. For instance, Ueshiba Morihei (in Japanese, last name is first, followed by first name), the renowned Aikido practitioner, based his system on esoteric Shinto teachings. In addition, Ninjutsu, in my opinion, is *the* school for LHP practitioners, incorporating extensive Lesser Black Magic and Greater Black Magic training. The particular school Bujinkan (literal translation: Hall of the Warrior Gods) is currently headed by Dr. Masaaki Hatsumi, 34th Grandmaster of the Togakure-ryu (literal translation: Hidden Door). _Mind of the Ninja_ by Kirtland C. Peterson is a good open source to glean some aspects of this, although his book emphasizes mikkyo (esoteric Buddhism).”

Another Setian Black Magician who is practicing Ninjutsu emphasized to me that although Ninjutsu may have it’s Left- Hand Path aspects, most practitioners would probably use such comments as a good excuse to use such a speaker as a “practice-dummy”!

That said, one Ninja theorist, Peterson (1986: 211) writes that “regardless of which way you turn, the Ninja represent the Devil incarnate” – and further, that the Devil “also has many positive attributes” – this puts the Ninja firmly in the antinomian field. There is an intruiging chapter on Ninja magic in Turnbull’s “Ninja” (1992). He mentions magical transformations, learning magic from spiders and the connections of ninja with the tengu – mythological crows. Another ninja magical techniques is the nine kuji-in hand postures with their related mantras and concepts.

As for other Asian magical traditions, says Mariko, if you track the development of various martial arts systems (or fine arts such as calligraphy or dance), you will inevitably run into esoteric traditions or secret societies tied into them. This is because most of the martial arts were, at one time or another, suppressed, and even modern practices of certain arts are considered antinomian. The excerpt of the Triad initiation ceremony in Peter Houston’s _Tongs, Gangs, and Triads_ is worth mentioning for historical purposes. It recites the 18 military arts developed at the Shao Lin Temple and their correlating weapons. In much of the USA, and Australia mere possession of most of those weapons are illegal, although it is said you can purchase them in Chinatown. Mariko asked me to stress that neither she nor the Temple of Set endorses the aquisition of banned weapons.

Another tradition adaptable to Left-Hand Path ideas is Butoh: probably one of the most antinomian dance expression existing in Japan today. The literal translation of the art form is “Dark World Dance Steps”.

Mariko sees similarities in Japanese magical systems with black magical systems such as the Runes. “Where the runic tradition meets Old Shinto is most interesting. There is a English publication called _The Essence of Aikido: Spiritual Teachings of Morihei Ueshiba_ compiled by John Stevens. Ueshiba is of course, the reknowned founder of Aikido, which is basically a martial art form embodying some principles of Shinto. Those who have studied the runes would immediately recognize the galdr and the way the teachings are presented in doka or waka, the Japanese equivalent of rune poems. Aikido has an advantage for the English speaking magical researcher as more information is available regarding Aikido in English.

There is Black Magic in Japan, and seekers such as Mariko are bringing these traditions to life. One of the main benefits of doing so is overthrowing the silly idea that Asian philosophies are not self-conscious, or all emphasise denial or disintegration of the self. This is far from true. The discerning magician may find many tools in Japanese magic to aid in the Quest, whether it be the arts of invisibility, dance, combat, stealth, transformation and antinomianism.

Bibliography & Further Reading.

• Chiaka, Nagare. (1992). Kuromajutsu (Black Magic). Futami, Tokyo.
• Flowers, Stephen E. (1997) “Lords of the Left-Hand Path: A History of Spiritual Dissent”. Runa-Raven Press, TX, USA.
• Hatsumi, M. (1981). Ninjutsu History and Tradition. Unique Publications, Hollywood USA.
• Hayes, Stephen. (1981) “Ninja: Vol. 2. Warrior Ways of Enlightenment”, Ohara Publications, USA.
• Petersen, Kirtland. (1986), “Mind of the Ninja”, Contemporary Books, Chicago, USA.
• Stevens, John. (1999) “The Essence of Aikido: Spiritual Teachings of Morihei Ueshiba”, Kodansha International. Japan.
• Turnbull, Stephen. (1992), “Ninja: The True Story of Japan’s Secret Warrior Cult”, Firebird Books, NY, USA.
• SOURCE: Temple of Set-http://www.xeper.org

Ken Wilber-Fitting Buddhism into Western Culture