Shamar Rinpoche Meditation

8ILENT MEDITATION

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8ilent Meditation by H. E. C>harmar Qinpoche

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'Te;ct from ora{ teacliings given 6y H. [. 8harmar Qinpoche 'Transfation fiefpd 6y Kiki t:kselius and Tina Dra.!\7-czyk Pliotograpfiy aruf 'Eifiting 6y6wami Amano &marpan Layout & Cover 'Design 6y C\herap 8herpa

'Teac/iing origina{[y pu6{isfietf 6y "Knowledse in AcUon" (Vol. 2. March 1993). journal or Lhe Karmapa lnlernaUonal Buddhisl lnsULuLe Mehrauli. C\oulh Delhi. India CopyrishL © 1998. All riShls reserved Printed in India at Gopsons· Papers Ltd., Nolda

This book is dedicated lo a !ale but great Tibetan lady

Phenzo Angmo Athup Tsang

Calm Abidin8 and Insi8ht Meditation

"Be emply and you will know." -Osfw "There are many medilalors. few actually medilale." - (juru Patfmasfzambfzava

fOREWORD Meditalion is at the heart of all reli8ious expression. Without it. one cannot really understand Buddhism. With iL. the truth within all reli8ions become apparent. This book is about meditation which is neither a technical exercise nor a means of 'lhinkin8 about". Rather a way to confront reality for ourselves.

-vii-

You cannol "do" medilalion IL is a knack! Pracliced correclly. il becomes nol selfish bul a way Lo benefil all beings regardless of Lheir ca.sle or creed.

-Swami.9lmarw Samarpan

-viii-

CONTENT& LIMITATION& OF LANGUAGE CALM ABIDING &TAGE& OF PQOCQE&& DI&TQACTION INNEQ DI&TQACTION BEYOND DI&TQACTION NEED FOQ A TEACHEQ PROJECTION CLAQITY EMPTINE&&

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EQllANIMITY INICHT MEDITATION ANALYTICAL MEDITATION QEALIATION ACCOMPLIHMENT YOGA QEULT Of ANALY1 BENEfiT COMMITMENT fiNAL QEMAQK 0NC Of MAHAMUDQA CLO~AQY Of NAME AND TEQM

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LIMITATION& Of LANGUAGE My advice lo everyone is lo slarl oul simply. As simply as possible. Medilalion is an exlremely profound praclice, il becomes considerably more so as one pro8resses. In honesly however. il is necessary lo lell you of lhe inadequacy fell in underlakifl8 the lask of conveyin8 lhe true experience of even lhe mosl fundamental form of medilalion lhrou8h the limiled medium of lan8ua8e. -1-

The lerminolo8Y of any language, by virlue of lhe facl of il being a human invention, is based solely on common experience while philosophical language. in particular, is confined wilhin lhe boundaries of shared inner experience, havin8 no exlernal reference poinl lo agree upon. Language. by ils very nalure, is incapable of transcending personal experience so one is faced by lhe rool of a dilemma. If. for example, you louch a cup of hollea, lhe sensation of heal is fell; likewise a sensation of coldness will be fell if you louch an ice cube. -2-

Thus lhe lerms hol and cold have a fairly precise meani£18 which everyone can asree upon. as everyone has experienced lhese sensalions lhrou8h direcl physical conlacl al one lime or another. Iiowever, in whal way can we verify our mulual acceptance of terms used lo communicate ineffable experiences such as slales of awareness arisin8 oul of meditalion? While il is true that over lhe precedi£18 cenluries. a philosophical laf18Ufi8e has arisen in Tibel consisli£18 of various dharma terms invenled by medilalors. understandin8 lhe aclual meanin8 of lhese lerms requires a subslanlia! bac~round of information and familiar experiences. -3-

for instance. !lvfaftarmufra or "Great &al Meditation". implies the sense that existence is like a fixed stamp sealing a document with melted wax. Likewise the experience of 2Wjit which translates rou8hly as "one taste" arises from the unchan8in8. and means thal all lhings are perceived evenly. bein8 one of many levels of accomplishment which can be attained lhrou8h Mahamudra practice. However. it is difficult to pinpoint these lerms exactly. the term "2WjiR.' referrin8 lo the word "taste" as only an analo8Y for a kind of menlal experience; it is not actually lhe tasle experienced by the tongue! -4-

A person who has experienced lhe awarenes£> of one lasle. by usin8 lhis word can communicate wilh someone else who has had lhe same experience. yellhe lerm must remain abstract and incomprehensible lo those who have yel lo experience il. As this example indicates. such lerminolo8)' may function as a nearly perfect means of communication belween two beifi8S who share the same realisation of meditative insi8hl but in 8eneral use. the intended meanifi8. lends to become VE18ue and obtuse. capable of providifi8 only a roli8h oulline of lhe actual meanifi8. -5-

However. nolwilhslanding lhese views on lhe limilalions of language. lhe following is an allempl lo share my understanding of medilalion.

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CALM i\510INC i\s slaled earlier. lhe mosl profound medilalion be(Sins wilh simple medilalion.

i\ very effeclive lechnique is known as Calm i\bidi0(3 medilalion (in Tibelan -Sliinnag and in &anskril -Sliamantlia) bein8 refreshin8 and uncomplicated lo praclice. Many differenl melhods exisl. all wilh lhe same underlyin8 purpose; simply. lo enable lhe mind lo remain peacefully and uninlerrupledly in a slable slale of one-poinled allenliveness over an exlended period of lime. -7-

One 6egins 6g fearning to sit stiff for perioas of ten, twenty or tliirtg minutes, graaua[fy e~tenaing tlie auration of one's meaitative sessions.

-8-

UlldJI!WllS OUlltuy C» Ol04d

0TACE0 Of PQOCQE00 Al firsllhe medilalors mind is like a wild horse. yel by en8a8if18 in lhe consislenl praclice of calm abidif18 me~ilalion, il can 8radually be lamed as evenlually lhe mind will become clear and completely free of 8.8ilalion. This aclivily of mind al firsl is like a cascadin8 walerfall. later becomif18 like lhe 8enlly flowin8 currents of a broad river finally. like lhe slill waler of a clear mounlain lake.

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DI&TQACTION In order lo lay lhe foundation for developing lhe conlemplative abilities which are al lhe hearl of calm abidin8 medilation. we should be8in by exploring lhe nalure of dislraction lo delermine whal il consisls of and how il arises. There are lwo main cale8ories of dislraction; Inner and Ouler Ouler dislraction refers lo dislurbances in lhe physical environmenl such as sounds which diverl allenlion. -10-

Dislraclion can also occur wilhoul one even nolicin8 as il is easy lo become absorbed in followi08 all kinds of lhou8hls involvin8 ouler experiences wilhoul bei08 consciously aware of whal is happeni08. Al firsl il is impossible lo keep ones allenlion from wanderi08. bul slowly. in pro8ressive sl1J8es. exlernal dislracli08 influences are overcome. Consequenlly. in order lo furlher enhance discipline in medilalion. advanced praclilioners somelimes ulilise additional lechniques such as balancin8 a full 81ass of waler on lheir heads!

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INNER DioTRACfiON Inner dislmclion can lake many forms. some apparenlly posilive and some seemingly negalive. Negalive dislraclions include all lypes of obscuring emolional slales such as anger. jealousy and fear. Incidenlally. il is possible for inlense emolions lo appear magnified by medilalion praclice inlo even more slrongly overwhelming feelings; lhis happens due lo lhe facl lhal in ordinary life lhe mind is usually jumping aboul here and lhere in random. heclic molion. challering on and on ... -12-

endlessly preoccupied with one menlal activity after another so Lhal deeper emotional states tend nol to be noticed. In Lhe empty space of quiel absorption. Lhe obsessive stref18th of emotional patterns becomes acutely obvious. Inner distractions involvin8 positive feelif18s are more subtle and deceptive. They occur as wonderfully pleasant frames of mind resultif18 from successful accomplishments in the practice of calm a.bidin8 meditation.

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They are characterised by a tremendous feeling of conlenlmenl and comfort by a sense of happiness and well being. In all probability. lhe medilalor becomes allached lo lhese slales of mind. while slriving lo bring aboul lheir repealed manifeslalion allempling lo main lain a lasling of joyous abandonment 6uch allachmenl creales obstacles forestalling advancement inlo furlher sla8es of awareness.

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BEYOND DI&TQACfiON In the absence of inner and outer distractions. a sense of well beif18 and clarity with an intuitive appreciation of emptiness spontaneously arises. Iiowever. in our ordinary way of thinkin8 pausif18 and 8azin8 at a tea cup resUf18 on a table in front of us. we would not feel any pristine qualities of mind arisin8. Even if we were able to maintain a state of attentive awareness while focusif18 on an object. it would be like holdif18 a wild pony on the end of a lasso. -15-

Yel. as one pro8resses in medilalion. lhe mind becomes lamer unlil evenlually lhe objecl of focus shifts lo a perceived self resullif18 in an experience of expansive well beif18 clarily and lhe sense of a vasl pervasive emptiness characterised by lhe absence of ordinary conceplual habits such as conceivif18 of phenomena as subslanlially real and arisen from an inherenl self.

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NEED fOQ A TEACiiEQ Al Lhis slage. a leacher or 8uide is indispensable. On ones own. il is difficulllo reco8nise. lo correclly inlerprel whal is occurrill8. One becomes immersed in Lhe experience unable lo discern on ones own whelher il is 8enuine or inlenlionally fabricaled by sublle menlal inclinalions arisin8 from preconceived expeclalions.

-17-

NoL bein8 able lo perceive lhe sublle worki~s of mind, one would nalurally, on ones own, assume lhal lhe experience is unconlrived. Only someone who is familiar wilh all lhe sla8es of medilalive praclice will be able lo see clearly whal is really 80i~ on. In choosin8 a leacher, consider lhal he/she should be capable, malure and palienl, able lobe direcl and skillfuL wilhoul bei~ harsh or discour88i~ lo lhe aspiri~ sludenl. I cannol overemphasise lhe imparlance of findi~ such a leacher. -18-

PQOJECfiON As we have seen, Lhe arisin8 of an aulhenlic sense of well beifi8, characlerised by empliness and clarily is an indicalion of havin8 successfully pracliced calm abidifi8 medilalion. This, in lurn, will nalurally 8ive rise lo an increasin8 abilily lo abide one-poinledly. for example, if an experience of well-bein8 arises and focusin8 one-poinledly in Lhal experience develops, il will evenlually become slable and laslitl8. -19-

However. the dualistic nature of human thousht inhibits the actualisaUon of a pure. unbiased sense of well beins. the mind tendins to create this sort of feelins. an attempt to counteract uncomfortable and dislurbins thou8hts. The sense of joyfulness experienced mi8hl simply be an artificial invention. a mere mental projection based on expectation rather than a 8enuine. naturally arisins perception.

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'Ifze Lotus g:/Ower

CLARITY This deceplion can likewise be applied lo lhe experience of clarily so easily dislorled. However. before examinin8 lhis. lel us firsl define clarily as nolhifi8 olher lhan awareness aware of its' own nature. oomelimes il is spoken of as a clear li8hl presence. a reference lo ils qualily of vivid. lucid awareness. Clarily has lhe abilily lo illuminale in lhe sense of makifi8 whal is unknown known. ll does nollilerally 8ive off li8hl in lhe way a slreellamp does! -21-

In ordinary. everyday life we remain unaware of lhe essential nalure of mind. This underlying. clear li8hl nalure of mind is normally obscured by a sea of lhou8hts arisin8 due lo stimulation of lhe physical and menlal aspects of sensory awareness. lhe resull of lhe presence of secondary supportive conditions such as lhe inleraclion belween ouler phenomenal appearance and lhe sense faculties as well as lhe connective process lransmillin8 sensory inputs inlo menlal sense perceptions.

-22-

This ordinary. preoccupied sls.le of mind. is aclually a kind of stupor or drowsiness based on the befuddled i8nora.nce of dense mental stales in which real awareness is lackif18. Il is an aulomalically occurrif18. continuous series of co8nitive actions and reactions takin8 place without relyif18 on this reflective aware aspecl of consciousness. In short. this reflective capacity of mind is the basis of true inlelli8ence.

-23-

Allhou8h connecled wilh lhis pervasive, conscious mind all superfluous menlal aclivily proceedifi8 forlh wilhoul is nevertheless, simply i8noranl menlal aclivily. a kind of noise which serves lo dislracl mind from ils lrue nalure. However, once lhe lhou8hl process has been pacified, immense clarily can resull, allhou8h, as was menlioned earlier, if allachmenllo lhe feelifi8 of clarily arises, il creales an arlificial slale of mind delraclifi8 from lhe aclual experience of clarily, leavin8 one a8ain wilh an ordinary, samsaric slale of mind.

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EMPTINE80 Whal holds lrue for well being and clarily also applies lo empliness. and yel. lhe nalure of mind as emptiness is normally nol experienced due lo ignorance. When lhere is lension or neurosis in lhe mind, inevitably il is viewed as solid and intrinsically real, consequenUy being mistakenly seen as lruly exislenlial.

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Once concepluallhou8hls are pacified, lhe 8round is cleared. an authentic realisation of emptiness can lake place. However, as was lhe case wilh joy and clarily, il is imperative lhal lhe wish lo recreate, prolon(j and possess be relinquished, allowin8 perception lo remain unlainled, and hence more reliable.

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EQJlANIMITY To summarise. il can be slaled lhal praclicing calm· abidin8 medilalion is a primary cause for achievin8 lhe peace of equanimily. In lhis slale. lhe mind is capable of clearly focusing. remaining aware of it.s profound nalure as joyous well bein8. namely clarily and empliness. nol imposin8 lhe mislaken concepl of a lruly subslanlial inherenl exislence. as mind ilself

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With conlinuous praclice. the potenlial for such capacilies to increase is limilless. Eventually. one enters a true state of illumination. Like a caterpillar emer8in8 from the cocoon to become a butterfly. The consciousness of a person allhis level of awareness is detached from any worldly concerns or selfish interesL3. tie/she is solely concerned with the further development of meditation althou8h. of course. slill ftndins il necessary to perform daily aclivilies such as ealin8 in order to maintain the body. -28-

Nevertheless. as 8real as such medilalive slates may be. Lhey do nollranscend samsaric existence. do nol briOuddhas enli8hlenmenl.

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IN81CtiT MEDITATION In order to obtain the expansive awareness which characterises the enlightened state as well as to obtain freedom from mundane states of awareness. it is crucial that the practice of calm abiding meditation be conjoined with the superiority of insight meditation which can also be occasionally termed. analytical meditation. Once. having already increased the ability to focus clearly through calm abiding meditation. superior insight meditation comes very easily and naturally.

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However. many people speak quile casually aboul vipasftyana as a form of medilalion; il is oflen employed even by be8innin8 medilalors of various lradilions. in which case lhe lerm is bein8 used in a ralher limiled way. Aclually. lhe same lerm can be used lo describe lwo differenllevels of praclice. Here il refers loa ralher advanced praclice for. al ils hi8hesl slase. il is inseparable from lhe awareness of a Buddha; hence il is far from beins a common experience.

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Wilhin lhe conlexl of lanlric Buddhisl philosophy. even lhe hi8hly evolved inluilive reasonill8 of lhe Matffiyamik._a as well as olher schools of lholl8hl. can be cal88orised as lypes of superior insi8hl medilalion. In 8eneral. allhou8h lhey are inlerrelaled. calm abidin8 medilalion is usually referred lo as lhe developmenl phase while superior insi8hl is lhe completion phase. Hence. in ils fruilion. vipasfiyana is considered as an advanced form of medilalion.

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ANALYTICAL MEDITATION As beginners, we need to analyse our present state of mind realise that it is deluded and through lqsical investigation discover the cause of mental confusion. Our search will undoubtedly lead us to the insight that both inner and outer phenomena (mental sensations and objects of sense perception) are insubstantial and unreal.

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It is best to begin ana(gtica[ meditation by observing the nature of outer phenomena smdually proceedill8 lo more and more sublie aspects of mind since lhis second aspecl. lhou8h less obvious. is a more relevanl consideration for medilalion pmclice. Throu8h lo8ical inquiry. we can see lhal all ouler objects which appear lo lruly exisl. are merely manifeslalions of confused slales of mind nol exislirl() as we ordinarily lhink lhey do. They are merely menlal projections.

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It is for this reason that. in 9vfaftayana Buddhism. understanding Lhe nature of cause and effect. as il is observed in the ouler world. is Lhe foundation upon which other philosophical views are based.

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QEALI&ATION Once lhe nalure of lhese mental projections is understood. il is possible lo reverse lhe menlal process lhal creales lhe seemingly solid conslrainls of ordinary realily. In lhis way. il is possible lo transcend ordinary stales of mind which are controlled by confusion. Our presenl experience. rele8aled lo lhe conlexl of relative reality. causes us lo see lhe passing menlal events. lhe external phenomena. as substantially real when in facl lheir nalure is illusory like imSBes in a dream. As a result. we are being controlled by lhese illusions. -36-

By medilalin8. we can evenlually overcome lhis lendency. as mind realises ils own nalure more and more. Gradually. lhe exlernally manifesliOB illusion comes under conscious conlrol even serviOB as an enhancemenllo medilalion praclice.

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ACCOMPLI8HMENT lJ3otfliisattva. beif18s who have realised the nature of emptiness, who have successfully cullivated perfect compassion for all beif18s. are able to utilise and even transform illusory reality in order to spontaneously fulfill the needs of sentient beif18S; furthermore. lJ3otfliisattva are able to manifest simultaneously in various realms in order to 8uide them.

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'Buacffza Yl.mitabfza. for example. manifests in lhe 'Buacffza realm of fJJewacften while simultaneously manifeslif18 wherever else is appropriate. This is possible because he is able lo permeale realily jusllike a doclor who is able lo cure a malady wilh exaclly lhe righl medicine.

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YOCA The level of maslery of a Buddha such as Amilabha is quile 8real. bul even al much earlier sLBBes, 8real abilities can manifest for inslance, a praclilioner who has maslered Lhe six yo8as of Naropa will be able lo ef1888e in Lhe practice of conscious dreamif18. f>ein8 able lo mainlain awareness in a dream slale leads lo lhe abilily lo harness Lhe causal forces in a dream which are nol as slrof181y fixed as lhey mi8hl appear; wilh practice, lhey can be understood by lhe practitioner.

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A8rea.lly accomplished praclilioner is able lo expand lhis awareness relaliOB lhe same principle lo causal forces in daily life. ll is for lhis reason. lhal firsl and second level'Botffiisattvas. havin8 achieved lhe abilily lo manifesl freely. are able lo 8really benefil beiOBS, allhou8h nol as extensively as r.Butftffias.

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The main objective of all such praclices is to perceive the essence of mind as it truly is. Even a glimpse of this essence is akin to restoring sight to a blind person. Perception of the minds true nature becomes more and more acute as the practice becomes familiar. Hence. it is beneficial to utilise analytical meditation to arrive at a conceptual approximation of minds intrinsic nature. later to be revised through direct experience.

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QE&ULT& Of ANALY&I& Analysis be8ins with very basic observations. for example, we see lhat mind is nol of a physical nature. havin8 qualities other lhan those which are ascribed lo the brain when viewed and touched. Nevertheless, mind is not an absence but a livifi8 presence which is vivid and dynamic althou8h its actual nature is clear. empty and unobstructed.

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Il is possible lo divide mind inlo lwo aspects. The ftrsl is lhe slale lhal we are conscious of. which is Lhe conlinuous flow of arising and ceasing lhou8hls. each dislincl from each olher.

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fl'ty counting tfie number

of tfwugftts tftat occur in sb(fy seconds!

from this, you can see that many thoughts arise and pass on. Thou8hts are not solid entities it is impos3ible to hall their arisif18 and ceasin8. IJ'ty afso to count tfie co fours you see 6efore you tftis instant.

The mind catches each colour distinclly even lhough il does nol specifically focus on each one. Each colour is lhe colour of a new lhou8ht arisifi8. If alllhou8hts are eliminated, what's lefl?

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Whals lefl is lhe second aspecl of mind lhal which focusses on ilself ralher lhan on ouler objecls. Nolhing will be seen. heard. lasled. smell or fell lhrough lhis form of sense consciousness. awareness being complelely released from all confinement Furthermore. lhe range of menlal vision. hearing and so on. becomes vaslly grealer lhan before while lhe five lypes of conscious sense perception also occur.

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BENEfiT& ~meone

who is new to meditation. by be8innins with a basic practice emphasisins perception of a self. has the potential to pro8ress alon8 the stfi8es recounted here. Eventually. as the ability to focus one pointedly without contrived effort develops. disturbif18 emotions such as pride and jealousy can be analysed. As a result. outer objects of focus become inner objects of focus.

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The aclual root of clinsin8 to reality as truly existent cannot be uprooted until a very advanced level of superior insi8ht meditation is attained. Yel it is still possible for conflictins emotions to be at least partially tamed much earlier. Even at firsl. the practice of calm abidin8 meditation smoothes out emotional obstacles in ones life by allowins one to clearly see each emotion as it arises, 8ivins rise to the understandif18 Lhat it doesn't really exisl. beins merely a mental evenl.

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If Lhe mind is able lo realise Lhis emptiness of emotions Lhey cease lo exisl for even allachmenl will subside when recqsnised as emply.

1(arrna. on Lhe olher hand. continues lo function as Lhe unceasin8 flow of cause and effecl. Calm abidin8 medilalion on ils own. does nol have Lhe power lo release Lhe medilalor from Lhe necessily of bein8 subjecllo lhe process of cause and effecl; neilher does discipline in daily life such as Lhe re8ulation of food inlake. allhou8h bolh help in decreasifl8 Lhe impacl -49-

of frustrating experiences registered by mind. By the time a level of attainment which allows one to engage in vipashyana superior insight meditation. is achieved. disturbances relating to karmic effects do not intrude much.

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COMMITMENT

At lhe level of calm abiding medilalion practice, il is slill relatively easy lo become disturbed, so whallo do aboullhis? One recommendation I have is lo lake the vow of a Bodhisallva, which entails a far-reaching commilmenl lo subsume ones personal desire for enli8hlenmenl under lhe 8realer 8oal of aidin8 all beings.

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f>y makin8 such a commitment now. one sows the seeds for ones future development by 8enerali08 a stro08 and sincere wish to free all bei08s from the sufferi08 of samsara. It is beneficial here to recall to mind that all bei08s without exception are our relatives since at sometime or another duri08 past existences. they have been like our fathers and mothers showi08 us immeasurable kindness.

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tioldi!1() lhis sort of view can complelely transform ones praclice. When lhe personal molivalion of strivi!1() for ones own liberation is altered out of compassion then this is actually lhe shortest and most direcl way of allaini!1() enli8htenmenl. On what grounds?

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from the very be5innin8 this molivalion puls the focus of ones thou5ht in line with that of a Buddha. In lakifi8 the 5odhisattva vow, one undertakes to follow the 5uidelines of appropriate conducl associated with a 5odhisattvas lifestyle. The vows relate not only to ones outer aclivity but also to ones inner attitude. If the vow is maintained carefully and never allowed to deteriorate. lhe immense power 5enerated by holdin8 the vow subdues all kinds of potenlial emotional disturbances. disruptions to ones praclice.

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As 6hanUdeva said in "A 5odhisallvas Way of Life". Lakif18 Lhis vow prolecls one from all Lypes of hindrances such as an8er. jealousy and prideLhe main faclor weakenif18 ones commilmenl and conviction. Havif18 Laken Lhe vow. one needs definilely Lo Lry ones besl . Lo mainlain il in Lhe face of Lhe many difficulties Lhal arise il is necessary Lo renew il if one becomes aware Lhal il has been broken.

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Al firsl, il is virtually inevitable one will enga5e in mistaken lhou5hls. words and actionshence for a buddhist il is beneficiallo recile lhe "0ulra of lhe Three Qecolleclions", lhree limes a day. while visualising lhe lhirty five Buddhas and remembering lhe welfare of all senlienl beings. In lhis way. lhe vow can be maintained.

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fiNAL QEMAQK& In conclusion. lel me ask everyone lo deeply consider lhe value of medilalion. One can easily feel a greal inspiration lowards praclice bul please undersland lhe need lo really decide upon lhe imparlance of lhis. Anolher poinl worlh considering is lhe need for a guide for when one is following a leaching. il is requisile lo receive guidance and relying on an aulhenlic leacher will be of a 8real benefil lo you.

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Good luck wilh your praclice and lhank you!

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o/iew of fJJouafzanathStupa from 1\_afl!jing {jompa

60NC6 Of MAHAMUDRA

by H.H. Rangjung Rigpae Dorje

The 16lh Gyalwa Karmapa

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This ordinary mind ever-presenl is unlouched by lhe fixalion of birth or liberation. Ils unceasin8 manifeslalion. unshaken by projection is lhe simullaneous appearance of Samsara and g{irvana. &uch is lhe efforlless palh of lhis marvelous !lvfaliamutfra!

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&eing the self-existing ground of insight. The gates of Samsara and 9\[irvana fall into slep, while lhe apparenl confusion of lhree worlds collapses inlo space! Three bodies of enlighlenmenl are arrived al in a natural slate Whalgain in looking forward to future results?

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&uch is lhe specialleachif18 of lhe X..a9!fupa. Thinkif18 of which. I emulale my forefathers!

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GL000ARY Of NAME8 AND TERM8 .9Lmita6fta ... 'Butft{fta of a previous aeon from another planet 'Buaafta ... enli