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The goal of this project is to incarnate, embody, and express all of the Ten Paramitas (perfections) of Buddhism, with the ultimate goal being the 6th paramita, Prajna. We also included the incarnation and perfect expression of Bodhichitta to fuel this goal. Bodhichitta is defined at the bottom. Bodhchitta has a few levels of meanings.
Giant thanks and so much love to @Captain_Nemo and everyone involved for helping me with my first project.
(Audio + Mandala)
Also woven in is the balancing of The Three Gunas: Sattva, Rajas, and Tamas, Removal of 10 Hindrances, Light & Vibrational Guidance directly from Buddha Shakyamuni, & The Essence of the Prajna Paramita sutra. Finally, I left Captain a bunch of space to work his magic. Those nuggets shall be discovered through experience.
praj·na
/ˈpraZHnə/
noun
BUDDHISM
- direct insight into the truth taught by the Buddha, as a faculty required to attain enlightenment.
Field 1: Incarnation and expression of the 10 Paramitas
The qualities of the Consciousness that are required in order to merge with divinity are called in Sanskrit “Paramitas.” This term Para means “beyond.” In its synthesis the word Paramita means, “that which is beyond” or “transcendental.” Usually, they are called “the perfections.” But we prefer to call them “conscious attitudes.”
The teachings of the Paramitas are very common in all forms of Buddhism-and in fact, they are common in all religions, but organized in slightly different ways. In Buddhism they are usually presented as Six Paramitas, or six qualities that we need.
These six qualities are not simply virtues in the way we think of them. They are rather transcendental. They are beyond common virtues. And the Paramitas in their ultimate expression relate to the three Kayas, the three bodies of the Buddha. In that way we can understand that the Paramitas are beyond Samsara, this world of suffering. They are beyond Nirvana, which is the world of the Gods, and instead the perfection of the Paramitas is in Non-Abiding Nirvana, which is a state of Consciousness that only a Bodhisattva can have.
So this emphasizes that the full development of Paramitas is possible only for those on the Bodhisattva path. To outline them, We will give you the six primary Paramitas that are explained in general.
The first one is Generosity. In Pali or Sanskrit this is called Dana.
The second one is called Ethics, or morality or discipline.
The third is Patience.
The fourth is Diligence.
The fifth is Concentration.
And the sixth is Wisdom/Prajna
(additional 4)
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Upāya paramita: skill in means / skillful means
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Praṇidhāna paramita: vow, resolution, aspiration, determination
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Bala paramita: spiritual power
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Jñāna paramita: knowledge
Generosity-when developed in the Bodhisattva-is the conscious quality of giving for the benefit of others that is harmonious with the understanding of the Absolute, and that naturally gives rise to Ethics, because to know what to do, to know what is right and wrong, is a question of Ethics.
So the action of Generosity gives rise to conscious Ethics, and understanding what is right to do at the right time and place then gives rise to Patience, which is the ability to withstand circumstances with joy - not with resentment, not with despondency - but with happiness. And when you have the capacity to withstand difficulties (this virtue, this quality of transcendental Patience), then you are developing the capacity to keep working no matter what, which is Diligence, the Fourth Paramita. Conscious Diligence is the persistence to keep going, and that quality of persisting, of continuing, of constantly driving towards the goal without giving up, develops the quality of Concentration, which is the Fifth Paramita. From that Concentration, being able to apply oneself without fail, without wavering, without distraction, there naturally arises Wisdom. Wisdom, of course, as a Paramita, is the Wisdom of the Absolute: the understanding of Emptiness, Source, of Shunyata.
(additional 4)
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Upāya paramita: skill in means / skillful means
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Praṇidhāna paramita: vow, resolution, aspiration, determination
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Bala paramita: spiritual power
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Jñāna paramita: knowledge
- SUBFIELD 1: Buddha Shakyamuni Light & Vibrational Guidance
Direct Light & Vibrational Guidance from the Buddha Shakyamuni
- SUBFIELD 2: Soul of Buddhism
• The downloading and integration of conceptual understanding of Buddhism and it’s concepts into the conscious and subconscious minds
- SUBFIELD 3: Removal of 10 Hindrances
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The belief in a permanent personality, ego (Pali: sakkāya-diṭṭhi)
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Doubt, extreme skepticism (vicikicchā)
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Attachment to rites, rituals, and ceremonies (sīlabbata-parāmāso)
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Attachment to sense desires (kāmacchando)
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Ill-will, anger (vyāpādo or byāpādo)
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Craving for existence in the Form world [heavenly realms] (rūparāgo)
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Craving for existence in the Formless world [heavenly realms] (arūparāgo)
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Conceit (māna)
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Restlessness (uddhacca)
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Ignorance (avijjā)
(from Anguttara Nikaya 10.13)
FIELD 2: Incarnate & express Bodhichitta on all these levels of meaning
(Sanskrit बोधिचित्त; often spelled bodhicitta, but pronounced “boh-dee-cheeta”) Literally, Bodhi means “enlightenment, wisdom.” Chitta means “mind, heart, aim.” In synthesis, bodhichitta means the enlightened psyche or the psyche of wisdom. This term has many levels of application.
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In Sutrayana (introductory form), bodhichitta is used to describe the altruistic intention to attain enlightenment for the benefit of suffering beings.
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In Mahayana teachings, bodhichitta is an elevated state of awareness (prajna) which directly perceives Emptiness (the Absolute).
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In Tantrayana, bodhichitta refers to the seminal fluids of the body. The Tibetan version, byan-sems, can be translated either as “enlightenment mind” or “semen.” It must be understood that “semen” (literally “seed”) is found in both males and females, and can only create life when combined; the seed-essence (the energy) creates Bodhichitta only in very specific circumstances.
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Samael Aun Weor often expresses the synthesis, which combines all of these meanings.
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SUBFIELD 1: Essence of The Heart Sutra & The Prajna Paramita Mantra
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Here then,
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Form is no other than emptiness,
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Emptiness no other than form.
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Form is only emptiness,
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Emptiness only form.
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Feeling, thought, and choice,
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Consciousness itself,
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Are the same as this.
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All things are by nature void
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They are not born or destroyed
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Nor are they stained or pure
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Nor do they wax or wane
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So, in emptiness, no form,
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No feeling, thought, or choice,
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Nor is there consciousness.
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No eye, ear, nose, tongue, body,
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mind;
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No colour, sound, smell, taste,
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touch,
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Or what the mind takes hold of,
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Nor even act of sensing.
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No ignorance or end of it,
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Nor all that comes of ignorance;
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No withering, no death,
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No end of them.
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Nor is there pain, or cause of pain,
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Or cease in pain, or noble path
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To lead from pain;
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Not even wisdom to attain!
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Attainment too is emptiness.
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So know that the Bodhisattva
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Holding to nothing whatever,
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But dwelling in Prajna wisdom,
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Is freed of delusive hindrance,
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Rid of the fear bred by it,
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And reaches clearest Nirvana.
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All Buddhas of past and present,
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Buddhas of future time,
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Using this Prajna wisdom,
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Come to full and perfect vision.
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Hear then the great dharani,
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The radiant peerless mantra,
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The Prajnaparamita
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Whose words allay all pain;
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Hear and believe its truth!
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Gate Gate Paragate Parasamgate
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Bodhi Svaha
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Gate Gate Paragate Parasamgate
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Bodhi Svaha
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Gate Gate Paragate Parasamgate
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Bodhi Svaha
Field 3: Balancing The Three Gunas
Prakriti is composed of the three Gunas or forces, namely, Sattva, Rajas and Tamas. Sattva is harmony or light or wisdom or equilibrium or goodness. Rajas is passion or motion or activity. Tamas is inertia or inaction or darkness. During Cosmic Pralaya these three Gunas exist in a state of equilibrium. During Srishti or projection a vibration arises and the three qualities are manifested in the physical universe. The three qualities bring bondage to the Jiva or the individual soul. Though Sattva is a desirable quality, yet it also binds a man. It is a golden fetter. Rajas is the source of attachment and thirst for life. It causes attachment to action. Tamas binds man to heedlessness (Pramada), laziness (Alasya) and sleep (Nidra).
These three qualities are inseparable. No one is absolutely Rajasic or Sattvic or Tamasic. Sometimes Sattva prevails in man. He is calm and serene. He sits quietly and entertains sublime, soul-elevating thoughts. He studies religious scriptures. He talks on divine topics. When Sattva prevails, the other two qualities are overpowered for the time being. At other times Rajas prevails. He does action. He moves about. He plans, schemes, speculates. He craves for power, wealth and action. When Rajas prevails, Sattva and Tamas are overpowered for the time being. Sometimes Tamas prevails and the man becomes slothful. He feels lazy, indolent and lethargic. He is dull and feels sleepy. When Tamas prevails, Sattva and Rajas are overpowered for the time being.
In some people Sattva is predominant; in others Rajas is predominant; and in some others Tamas is predominant. When the wisdom-light streams forth from all the gates of the body, then it may be known that Sattva is increasing. Greed, outgoing energy, undertaking of action, restlessness and desire-these are born of the increase of Rajas. Darkness, delusion, stagnation, heedlessness-these are born of the increase of inertia. If Sattva is predominant at the time of one’s death, then he goes to the spotless world of sages. If Rajas is predominant at the time of one’s death, he will doubtless be born among those that are attached to action. If one dies when Tamas is predominant, he will be born in the womb of the senseless.
The fruit of a Sattvic action is harmonious and spotless; the fruit of a Rajasic action is pain, and of a Tamasic action is ignorance. Those who are established in Sattva rise upwards. The Rajasic people occupy a middle place and the Tamasic people go downwards, shrouded in the vilest of qualities.
Intense Rajas takes a Sattvic turn. A man who is immersed in deep Rajas will take to Nivritti Marga or the path of renunciation. He will, as is the law, be fed up with activities. In the Gita you will find:
Arurukshormuneryogam karma karanam uchyate,
Yogarudhasya tasyaiva shamah karanamuchyate.
“For a sage who is seeking Yoga, action is called the means; for the same sage when enthroned in Yoga, serenity is called the means.” Ch. VI-3.
It is impossible to rise or jump to Sattva all of a sudden from Tamas. One should convert Tamas into full Rajas first. Then he can reach Sattva. Sattva is intense activity. Just as the wheel of an engine appears to remain stationary when it moves very swiftly, so also a Sattvic man appears to be calm through his self-restraint or control. A Sattvic man is most active. He can turn out tremendous work within the twinkling of an eye. He has full concentration.
Prakriti does all action. It is the Gunas that operate. Owing to ignorance the body is mistaken for the Self. Egoism of man asserts at every step, nay, at every second. Just as the motion of the clouds is falsely attributed to the sun, so also the movements of the body and the Indriyas are falsely attributed to the Self. The Self is always silent and is the witness of all actions. He is Nishkriya or Akarta. You will find in the Gita:
“All actions are wrought by the qualities born of nature only. The self, deluded by egoism, thinketh: ‘I am the doer.’ But he, O mighty-armed, who knoweth the essence of the divisions of the qualities and functions, holding that the qualities move amid the qualities, is not attached.” Ch. III-27, 28.
“‘I do not do anything’ should think the harmonised one, who knoweth the essence of things. Seeing, hearing, touching, smelling, eating, moving, sleeping, breathing, speaking, giving, grasping, opening and closing the eyes, he holdeth: ‘The senses move among the objects of the senses.’” Ch. V-8, 9.
“The Lord of the world produceth not the ideas of agency, nor actions, nor union together of actions and their fruit; nature, however, manifesteth:” Ch. V-14.
“He who seeketh that Prakriti, verily performeth all actions, and that the Self is actionless, he seeth.” Ch. XIII-29.
“When the seer perceiveth no agent other than the qualities and knoweth That which is higher than the qualities, he entereth into My nature.” Ch. XIV-19.
The mind and the five organs of knowledge, viz., ear, skin, eye, tongue and nose, are formed out of the Sattvic portion of the Tanmatras or rudiments of matter. The Pranas and the five organs of action, viz., tongue, hands, feet, genitals and anus are formed out of the Rajasic portion of the Tanmatras. This physical body is formed out of the Tamasic portion of the Tanmatras.
By meditation on the significance of the above Slokas of the Gita, one can transcend the three Gunas. The Atman or Brahman is beyond the three Gunas (Trigunatita). One should increase his Sattva Guna by development of virtuous qualities, by taking Sattvic food, doing charity, practising austerities, doing Japa and meditation, controlling the Indriyas, and studying religious books. Then he should go beyond Sattva Guna also by identifying himself with the Atman or Sakshi, and practising Brahma Abhyasa or Atma-Chintana or Nididhyasana.
When the dweller in the body has crossed these three qualities whence all bodies have been produced, liberated from birth, death, old age, diseases and sorrow, he drinketh the nectar of immortality. He who has crossed the three qualities has the following signs as described in the Gita: “He who hateth not radiance nor outgoing energy, nor even delusion when present, nor longeth after them when absent; he who, seated as a neutral, is unshaken by the qualities; who saying: ‘The qualities revolve’, standeth apart, immovable; balanced in pleasure and pain, self-reliant, to whom a lump of earth, a rock and gold are alike; the same to loved and unloved, firm, the same in censure and praise, the same in honour and ignominy, the same to friend and foe, abandoning all undertakings-he is said to have crossed over the qualities. And he who serveth Me exclusively by the Yoga of Devotion, he, crossing beyond qualities, is fit to become the Eternal.” Ch. XIV-22, 26. - Swami Sivananda
The Blessed Lord [Krishna / Vishnu / Christ] said:
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Again shall I tell thee that supreme knowledge which is above all knowledge, having known which all the Munis have attained to high perfection after this life.
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They who having devoted themselves to this knowledge, have attained to My Being, are neither born at the time of creation, nor are they troubled at the time of dissolution.
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My womb is the great Prakriti; in that I place the germ; from thence, O descendant of Bharata, is the birth of all beings.
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Whatever forms are produced, O son of Kunti, in all the wombs, the great Prakriti is their womb, and I the seed-giving Father.
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Sattva, Rajas, and Tamas,—these Gunas, O mighty-armed, born of Prakriti, bind fast in the body the indestructible embodied one.
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Of these Sattva, from its stainlessness luminous and free from evil, binds, O sinless one, by attachment to happiness, and by attachment to knowledge.
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Know Rajas to be of the nature of passion, giving rise to thirst and attachment; it binds fast, O son of Kunti, the embodied one, by attachment to action.
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And know Tamas to be born of ignorance, stupefying all embodied beings; it binds fast, O descendant of Bharata, by miscomprehension, indolence, and sleep.
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Sattva attaches to happiness, and Rajas to action, O descendant of Bharata; while Tamas, verily, shrouding discrimination, attaches to miscomprehension.
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Sattva arises, O descendant of Bharata, predominating over Rajas and 'Tamas; and Rajas over Sattva and Tamas; so, Tamas over Sattva and Rajas.
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When through every sense in this body, the light of intelligence shines, then it should be known that Sattva is predominant.
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Greed, activity, the undertaking of actions, unrest, longing—these arise when Rajas is predominant, O bull of the: Bhâratas.
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Darkness, inertness, miscomprehension, and delusion,—these arise when Tamas is predominant, O descendant of Kuru.
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If the embodied one meets death when Sattva is predominant, then he attains to the spotless regions of the worshippers of the Highest.
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Meeting death in Rajas he is born among those attached to action; so dying in Tamas, he is born in the wombs of the irrational.
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The fruit of good action, they say, is Sâttvika and pure; verily, the fruit of Rajas is pain, and ignorance is the fruit of Tamas.
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From Sattva arises wisdom, and greed from Rajas; miscomprehension, delusion and ignorance arise from Tamas.
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The Sattva-abiding go upwards; the Râjasika dwell in the middle; and the Tâmasika, abiding in the function. of the lowest Guna, go downwards.
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When the seer beholds no agent other than the Gunas and knows That which is higher than the Gunas, he attains to My being.
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The embodied one having gone beyond these three Gunas out of which the body is evolved, is freed from birth, death, decay and pain, and attains to immortality. -Bhagavad-gita
Ayurveda provides a special language for understanding the primal forces of Nature and shows us how to work with them on all levels. According to Yoga and Ayurveda, Nature consists of three primal qualities, which are the main powers of Cosmic Intelligence that determine our spiritual growth. These are called gunas in Sanskrit, meaning “what binds” because wrongly understood they keep us in bondage to the external world.
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Sattva – intelligence, imparts balance
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Rajas – energy, causes imbalance
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Tamas – substance, creates inertia
The three gunas are the most subtle qualities of Nature that underlie matter, life and mind. They are the energies through which not only the surface mind, but our deeper consciousness functions. They are the powers of the soul which hold the karmas and desires that propel us from birth to birth. The gunas adhere in Nature herself as her core potentials for diversification.
All objects in the universe consist of various combinations of the three gunas. Cosmic evolution consists of their mutual interaction and transformation. The three gunas are one of the prime themes of Ayurvedic thought. They form a deeper level than the three biological humors and help us understand our mental and spiritual nature and how it functions.
Sattva
Sattva is the quality of intelligence, virtue and goodness and creates harmony, balance and stability. It is light (not heavy) and luminous in nature. It possesses an inward and upward motion and brings about the awakening of the soul. Sattva provides happiness and contentment of a lasting nature. It is the principle of clarity, wideness and peace, the force of love that unites all things together.
Rajas
Rajas is the quality of change, activity, and turbulence. It introduces a disequilibrium that upsets an existing balance. Rajas is motivated in its action, ever seeking a goal or an end that gives it power. It possesses outward motion and causes self seeking action that leads to fragmentation and disintegration. While in the short term Rajas is stimulating and provides pleasure, owing to its unbalanced nature it quickly results in pain and suffering. It is the force of passion that causes distress and conflict.
Tamas
Tamas is the quality of dullness, darkness, and inertia and is heavy, veiling or obstructing in its action. It functions as the force of gravity that retards things and holds them in specific limited forms. It possesses a downward motion that causes decay and disintegration. Tamas brings about ignorance and delusion in the mind and promotes insensitivity, sleep and loss of awareness. It is the principle of materiality or unconsciousness that causes consciousness to become veiled.
Sattva and the Mind
The mind, or consciousness in general, is naturally the domain of Sattva. Consciousness itself is called Sattva in Sanskrit. Unless the mind is calm and clear we cannot perceive anything properly. Sattva creates clarity, through which we perceive the truth of things, and gives light, concentration and devotion. Rajas and Tamas are factors of mental disharmony causing agitation and delusion. They result in wrong imagination and misperception.
From Rajas comes the false idea of the external world as real in itself, which causes us to seek happiness outside ourselves and lose track of our inner peace. Rajas creates desire, distortion, turbulence and emotional upset. It predominates in the sensory aspect of the mind because the senses are ever-moving and seeking various objects. As long as we remain immersed in the pursuit of sensory enjoyment we fall under the instability of Rajas.
From Tamas comes the ignorance that veils our true nature and weakens our power of perception. Through it arises the idea of an ego or separate self by which we feel ourselves alone and isolated. Tamas prevails in consciousness identified with the physical body, which is dull and limited. As long our identity and sense of well-being is primarily physical we remain in the dark realm of Tamas.
Sattva is the balance of Rajas and Tamas, combining the energy of Rajas with the stability of Tamas. By increasing Sattva one gains peace and harmony, and returns to Primordial Nature and Pure Spirit in which is liberation. However attachment to Sattva, such as clinging to virtue, can bind the mind. For this reason we must strive to develop pure Sattva, which is its detached form, or Sattva not clinging to its own qualities. Pure Sattva does not condemn Rajas and Tamas but understands their place in the cosmic harmony, which is as outer factors of life and body whose proper place is apart from our true nature.
When pure Sattva prevails in our consciousness we transcend time and space and discover our eternal Self. The soul regains its basic purity and unites with God. When out of balance, the three gunas bring about the process of cosmic evolution through which the soul evolves through the kingdoms of Nature, experiencing birth and death, happiness and sorrow in various bodies. The movement of the three gunas is coterminous with creation.
Sattva as the state of balance is responsible for all true health and healing. Health is maintained by Sattvic living, which is living in harmony with Nature and our inner Self, cultivating purity, clarity and peace. Rajas and Tamas are the factors that cause disease. Rajas causes pain, agitation and the dissipation of energy. Tamas brings about stagnation, decay and death. Rajas and Tamas usually work together. Rajas brings about the over expression of energy, which eventually leads exhaustion, in which Tamas prevails. For example, too much spicy food, alcohol, and sexual indulgence, are initially Rajasic or stimulating. These eventually lead to such Tamasic conditions as fatigue and collapse of energy. On a psychological level too much Rajas, which is turbulent emotion, leads to Tamas or mental dullness and depression.
Mental Types According to the Gunas
To have Sattva predominant in our nature is the key to health, creativity and spirituality. Sattvic people possess an harmonious and adaptable nature which gives the greatest freedom from disease both physical and mental. They strive toward balance and have peace of mind that cuts off the psychological root of disease. They are considerate of others and take care of themselves. They see all life as a learning experience and look for the good in all things, even in disease which they strive to understand, not merely to suppress.
Rajasic people have good energy but burn themselves out through excessive activity. Their minds are usually agitated and seldom at peace. They have strong opinions seek power over others often regardless of the means. They are impatient and inconsistent in dealing with their problems and do not wish to take the time or responsibility to get well. They blame others for their problems, including their therapists.
Rajasic people can accomplish their goals and are generally in control of their lives. However, they are not awake to their spiritual purpose, and are dominated by the ego in their pursuit of happiness. Life brings them shocks, which can cause them great suffering, particularly when they lose control. Even when they achieve their goals they find that they are still not happy.
Tamasic types have deep-seated psychological blockages. Their energy and emotion tends to be stagnant and repressed and they do not know what their problems really are. They do not seek proper treatment and usually have poor hygiene or poor self-care habits. They accept their condition as fate and do not take advantage of the methods that may alleviate their problems. They allow other people and negative influences to dominate them and do not like to be responsible for their lives. They prefer not to deal with their problems or will not let others know about them, which only allows the problems to get worse.
Buddha Shakyamuni Light & Vibrational Guidance
Soul of Buddhism
• The downloading and integration of conceptual understanding of Buddhism and it’s concepts into the conscious and subconscious minds
Removal of 10 Hindrances
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The belief in a permanent personality, ego (Pali: sakkāya-diṭṭhi)
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Doubt, extreme skepticism (vicikicchā)
-
Attachment to rites, rituals, and ceremonies (sīlabbata-parāmāso)
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Attachment to sense desires (kāmacchando)
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Ill-will, anger (vyāpādo or byāpādo)
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Craving for existence in the Form world [heavenly realms] (rūparāgo)
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Craving for existence in the Formless world [heavenly realms] (arūparāgo)
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Conceit (māna)
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Restlessness (uddhacca)
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Ignorance (avijjā)
(from Anguttara Nikaya 10.13)
An anagami (non-returner) has completely eradicated the first five hindrances and never returns to earth or any other world system (planet, solar system). Such a person is re-born to a heavenly realm and attains enlightenment from there.
A sakadagami (once-returner) has eradicated the first three hindrances and greatly weakened the fourth and fifth; attachment to sense desires and ill-will. Such a person will be re-born to either the human or heavenly realm and will attain enlightenment there.
A sotapanna (stream-entrant) has eradicated the first three hindrances and will be re-born no more than seven more times and re-birth will either be as a human or a deva in a heavenly realm.
suited
Best wishes to all owners.
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