Esoteric Philosopher: Study of the Endless Path of Wisdom

The Lotus Sleep

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Tsong Khapa: The Splendour of an Autumn Moon. "By my devotion to one as perfected as you, may I at all times avoid unwished for hindrance, finally to be lotus born in realms of Sukhavati, there to please you with the offering of practice."

The quality gained is cosmic etheric vision, the extent of the vision developed being within the seven systems which form (along with our solar system) the seven centers in the cosmic Life with whom our solar Logos is allied. This is sometimes called septenary cosmic clairvoyance.

One more fact of interest might here be added. This Path is sometimes called the "Lotus Path,"as it concerns itself with the construction of the logoic Lotuses of solar Logoi. The schools which prepare for this work are called in the mystic parlance of the adepts the "lotus lands." The curriculum is termed at times the "Lotus sleep," as it involves a condition of complete negation where the form side of manifestation is concerned and an entire abstraction, thus producing a type of solar samadhi. Whilst this is being undergone the adept functions in a form or vehicle which is a correspondence upon the plane of atma to the mayavirupa on the plane of mind. TCF 1257.

JC: The Lotus Sleep of the Nirmankayas.

The force of truth was known to Tsong Khapa just as he acknowledges the "great Rishis" being "possessed of the force of truth" known to us as the seven ray lords. Indeed, he speaks of his wish to be "lotus born". It is his clear indication to be within the realms of "Mount Meru". This is his own direct reference to Shamballa and to his understanding, circa 1398, of the cosmic paths, the great buddhas and bodhisatvas, to practice his adoration, prostrate and bowed head in utter adoration before the Masters and the Lord. This wish is clearly described and understood here.

In consideration of the "lotus path" we have reference to the medium of higher telepathy or septenary cosmic etheric vision or cosmic clairvoyance. This the Chohans in training begin to grasp and the buddhas and bodhisatvas are very well advanced upon. We can have some understanding in correspondence yet it remains incomprehensible to us, in reality. The degree or extent of this vision is not confined to our constellation only, but extends to the seven solar systems of the OAWNMBS. Therefore a solar logos will have relative knowledge within the sevenfold planes of all the seven solar systems and relative vision of the septenary constitution of body the great. The curriculum involves negation or sleep to the worlds of outer form and cosmic/solar manifestation, with the consciousness being turned inward towards the unmanifest inner planes of cosmic awareness. This state of being is termed the "lotus sleep" as it involves the building of the logoic Lotuses of the solar Logoi and of COSMIC PSYCHIC UNFOLDMENT.

The Buddhas have left a rich legacy of written work concerning the "Pure Land" called in Buddhist scripture Sukhāvatī the abode of which rests within the realm of Amitābha. This Nirvana pertains to the higher buddhic enlightenment or identification within the Dharmakaya monadic vesture which is relinquished if the buddha takes the path of earth service. He may utilise the Nirmanakaya and the Sambhogakaya vestures though upon choosing the path of earth service does not utilise the highest most refined cosmic physical plane vesture which leads to being lotus born in the highest state of Nirvana of this cosmic plane having taken the eighth and ninth Initiations. It is said that upon attainment of the Sambhogakaya vesture there is an obliteration of all earthly concerns and that the highest protection and compassion for humanity is possible as a Nirmanakaya.

DK teaches that the "lotus lands" are in fact the occult schools which teach the work involved with the third path of cosmic lotus building of the solar logi and which builds the cosmic lotuses or etheric bodies of the planets and suns within the seven solar systems. At this point I wish to draw attention to the fact that other occult schools are referred to in Buddhist literature as in fact being the "buddha lands" spoken of in theosophy and are described in general as the pure nirvanic lands within the realm of Amitābha.

DK infers to a curriculum in these schools, upon all the paths of higher evolution, as being termed the "lotus sleep". For we must bear in mind that the work and curriculum of these schools are only contacted in the higher buddhic bodies mentioned. This curriculum involves negation or sleep to the world of outer form and cosmic/solar manifestation, with the consciousness being turned inward towards the un-manifest inner planes of cosmic awareness.

Nirmanakaya vesture = Anu-Buddhi. Anupadaka. Monadic - 2nd Cosmic Etheric plane. THE HIERARCHY heart centre. 2nd ray Love-Wisdom. The second plane God the Son Love-Wisdom. The plane of the flaming Sun. Nirmanakayas or Distributors of Force. Nirmanakayas are impressed by the LOVE of God. Nirmanakayas renounce Nirvana (the highest state of spiritual bliss). Nirmanakayas have taken the sixth and the seventh initiations. The Lotus Sleep. The Lotus Born.

2nd plane Monadic Atomic sub plane vibrations = approximate vibrational value of 182,461,207,678,241,912,736,752,486,395,100,663,100,000,000 per second.

Sambhogakaya vesture = Atma-buddhi. The "great and complete knowledge" Spiritual. Atmic - 3rd Cosmic Etheric plane. 3rd Ray. Akashatattva. Aksha. Swabhavat.  The Nirmanakaya "sleeps" to all [lower] states save that of the third, or atmic plane. The Lotus Sleep.   

3rd plane Atmic Atomic sub plane vibrations = approximate vibrational value of 38,148,105,847,694,583,163,042,136,880,900,000,000 per second, per my calculations.    

This state of being is termed the “lotus sleep” as it involves the training for, and building of the logoic Lotuses of the solar Logoi and of COSMIC PSYCHIC UNFOLDMENT. We are told in buddhic literature that there are countless millions of Buddha lands, for as Tsong Khapa says, there are "limitless Buddha realms" to "perfect every powerful practice of the Bodhisattva" of which he describes as "powerful dharani memory, mediative concentration, the objectless bodhi mind, in-exhaustive confidence, and countless other qualities". The development of "powerful practice" is learned and applied as training within the numerous occult schools, the buddha or lotus lands, as describes in detail by the Tibetan DK and referred to in "mystic paralance" within certain buddhic literature.

"One key concept behind Pure Land Buddhism is that Nirvana has become increasingly difficult to obtain through meditative practices. Pure Land Buddhism teaches that through devotion alone, to Amitābha Buddha, one will be reborn in the Pure Land, a perfect heavenly abode, in which enlightenment is guaranteed.

Pure Land Buddhism is based on the Pure Land sutras, said by some [who?] to have first been brought to China as early as 148 CE, when the Parthian monk Ān Shgāo began translating sutras into Chinese in the imperial capital of Luyng during the Hn dynasty at the White Horse Temple. The Kushan monk Lokakśema, who arrived in Luyng two decades after An Shgao, is often attributed with the earliest translations of the core sutras of Pure Land Buddhism. These sutras describe Amitābha and his heaven-like Pure Land, called Sukhāvatī.

Contemporary Pure Land traditions see the Buddha Amitabha preaching the Dharma in his buddha-field (Sanskrit: buddhakṣetra), called the "Pure Land" (zh. 净土, pinyin jngtǔ, jp. 浄土 jōdo, vi. Tịnh độ) or "Western Pureland" (Ch. 西天, pinyin xītiān), a region offering respite from karmic transmigration. The Vietnamese also use the term Ty Phương Cực Lạc (西方極樂) for "Western Land of Bliss", or more accurately, "Western Paradise". In such traditions, entering the Pure Land is popularly perceived as equivalent to the attainment of enlightenment. After practitioners attain enlightenment in the Pure Land, rather than becoming a Buddha and entering nirvana, they will return to the six realms as bodhisattvas to help deluded beings in samsara." wikipedia.

"Amitbha" (in Chinese, "Wu-lian-sheu") means literally "Boundless Age," a synonym of "En" or "Ain-Suph," the "Ancient of Days," and is an epithet that connects Him directly with the Boundless di-Buddhi (primeval and Universal Soul) of the Hindus, as well as with the Anima Mundi of all the ancient nations of Europe and the Boundless and Infinite of the Kabalists." SD3 408.

JC: Tsong Khapa: The Splendour of an Autumn Moon. "By my devotion to one as perfected as you, may I at all times avoid unwished for hindrance, finally to be lotus born in realms of Sukhavati, there to please you with the offering of practice.

By the power of immense twin accumulation of spiritual merit stored by others and myself in past, present and future, I pray that when death draws near I see before me my guide Amitabha, his two main disciples, his entourage, and others.

At that time may I have strong faith in this great conqueror and his entourage and be free from the pains of dying. By recalling and holding in my mind objects of faith, I pray that as soon as my consciousness has left my body, the eight bodhisattvas arrive by the miraculous power to show the way to Sukhavati, there to be born within a jewelled lotus, of intelligent mind and of Mahayana family.

Once born in Sukhavati may I gain immediately the powerful dharani memory, mediative concentration, the objectless bodhi mind, in-exhaustive confidence, and countless other qualities. By pleasing the highest teachers, Amitabha and all buddhas and bodhisattvas of the ten directions, may I take with propriety the Mahayana teachings.

When I have absorbed and understood the true meanings of these teachings, may I be able to travel in an instant and without hindrance to limitless Buddha realms by miraculous power, there to perfect every powerful practice of the Bodhisattva.

Though born in pure Sukhavati, I pray that I be able to journey, with un hindering miraculous power motivated by fierce compassion, to impure realms, there to teach every living being the Dharma according to disposition and so bring them to that immaculate path hailed by the Buddha.

By quickly perfecting these exalted practices may I, for the benefit of countless living beings, easily attain the enlightened state of a Buddha." The Splendour of an Autumn Moon.

"The Devachan, or land of "Sukhavati" is allegorically described by our Lord Buddha himself. What he said may be found in the Shan-mun-yihtung. Says Tathagata: "Many thousand myriads of systems of worlds beyond this [ours] there is a region of bliss called Sukhavati. This region is encircled within seven rows of railings, seven rows of vast curtains, seven rows of waving trees; this holy abode of Arhats is governed by the Tathagatas [Dhyan Chohans] and is possessed by the Bodhisattvas. It hath seven precious lakes in the midst of which flow crystalline waters having seven and one properties or distinctive qualities [ the seven principles emanating from the One]. This, O Sariputra, is the Devachan. The divine Udambara flower casts a root in the shadow of every earth, and blossoms for all those who reach it. Those born in the blessed region are truly felicitous, there are no more griefs or sorrows in that cycle for them. Myriads of spirits resort there for rest and then return to their own regions [those who have not ended their earth rings.] Again, O Sariputra, in that land of joy many who are born in it are Avaivartyas," etc. [ literally, those who will never return, the seventh Round men, etc.] [ For the full discourse in the Chinese version, see Beal's Catena of Buddhist Scriptures. pp.378.382 ] Early Teachings of the Masters and Mahatma Letters. 

When our great Buddha—the patron of all the adepts, the reformer and the codifier of the occult system, reached first Nirvana on earth, he became a Planetary Spirit; i.e.—his spirit could at one and the same time rove the interstellar spaces in full consciousness, and continue at will on Earth in his original and individual body. For the divine Self had so completely disfranchised itself from matter that it could create at will an inner substitute for itself, and leaving it in the human form for days, weeks, sometimes years, affect in no wise by the change either the vital principle or the physical mind of its body. By the way, that is the highest form of adeptship man can hope for on our planet. But it is as rare as the Buddhas themselves, the last Khobilgan who reached it being Tsong-ka-pa of Kokonor (XIV Century), the reformer of esoteric as well as of vulgar Lamaism... The planetary Spirit of that kind (the Buddha like) can pass at will into other bodies -- of more or less etherialised matter, inhabiting other regions of the Universe. Mahatma Letters.

JPC.

25/9/08.

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