MASTER MONOGRAPH ROSICRUCIAN ORDER AMORC ILLUMINATI SECTION. Degree 10 Nos Know thyself, and thou shalt know the universe and the gods.

MASTER MONOGRAPH ROSICRUCIAN ORDER AMORC ILLUMINATI SECTION Degree 10 Nos. 17 18 Know thyself, and thou shalt know the universe and the gods. 2011, Supreme Grand Lodge of the Ancient & Mystical Order Rosæ Crucis. 133 Published by the Grand Lodge of the English Language Jurisdiction, AMORC, Inc. 1111

Tenth Degree No. 17 CONCURRENCE In this monograph we explain that monastic life plays an important role in all forms of Buddhism, whether Indian, Chinese, Japanese, or Tibetan. Here is what a religious encyclopedia states regarding this matter: Three characteristics can be listed as being essential to the spirituality of monastic Buddhism: separation from the world, measured asceticism, and mystical aspiration. The passage from secular society to a monastic community is marked by a series of rites: the monk distinguishes himself from the average person by having his head and eyebrows shaved, and by wearing a special robe as a sign of the poverty which he professes and which also acts as an individual limitation because of the reserve which it imposes over his conduct. This conduct is moreover subject to a precise regimen, whose purpose is to protect the monk from experiencing all inner contamination by listening to suggestions deriving from the use of the senses (sight and touch particularly). This separation is especially attained by the practice of poverty and celibacy, which is manifested by a detachment that is as complete as possible in relation to the motivations of secular conduct. Such scrutiny is regarded as the necessary condition for attaining an inner freedom that leads to salvation, always conceived of as exiting the world of relative reality. The asceticism of a Buddhist monk is moderate, because it is the proper implementation of the Middle Way taught by Buddha and which excludes both the amenities of the secular life and excessive mortification. This asceticism is aimed at developing an attitude of spiritual vigilance, thus accounting for the tendency to restrict sleep and food to a strict minimum, and an inner freedom in respect to all forms of attachment, especially the attachment to oneself. The results of this self-oblivion are nonviolence, patience, goodwill, and humility, and the disappearance of aggression. This is why the true Buddhist monk is recognized for his gentleness and harmonious behavior. His humility must be exercised chiefly towards his spiritual master, for such a state 2 (continued on page 7)

Rosicrucian Order AMORC Illuminati Section Degree 10 Number 17 Dear Fratres and Sorores, Buddhism is particularly active in China, Japan, and Tibet, where it has given rise to various schools of thought. We should therefore take a look at these schools and note the distinctive characteristics of their doctrines. CHINESE BUDDHISM: In the first century CE, a colony of Indian monks crossed the Himalayas and the deserts of central Asia before finally arriving in China. They built several monasteries in Gandhara (a historic region in what is now northwestern Pakistan) and began translating the basic doctrines of the Mahayana. At the same time they preached these doctrines to the Chinese people, whose religion at that time was Daoism. Inspired by Laozi, a contemporary of Buddha, this religion has several points in common with Buddhism, especially on the ethical level. This explains why the Chinese readily adopted Buddhist beliefs. In fact, many of them held the notion that these beliefs were an adaptation of Daoist precepts and complied with them in a natural way. With the passage of time, Daoism and Indian Buddhism combined harmoniously to give birth to a philosophy encompassing the essential concepts of both of these two religions, known since then by the name of Chinese Buddhism. For example, the concept of Cosmic Order so dear to Daoists was assimilated by them to that of the Cosmic Void (the eternal Vacuum) taught by a number of Buddhists. Moreover, the duality of yin-yang, specific to Daoist thought, was integrated into Chinese Buddhism in the form of the couple Vinata-Kadu, this couple representing the opposing polarities of life: malefemale, cold-warm, dry-humid, active-passive, Sun-Moon, Earth-sky, etc. Moreover, the Chinese Buddhists made use of mantras, which were always part of the original Daoist practice. Likewise, they employ mandalas, whose origin is both Hindu and Buddhist. Today, there are two great traditions of Chinese Buddhism: Chan and Jingtu. The first is based essentially on the practice of meditation, regarded at that time as an end in itself and as the only means of attaining Nirvana. The second is based on the worship of Amitabha Buddha, not only as a historical figure (Nirmanakaya), but also as a spiritual principle (Dharmakara). Nonetheless, we must add that there is no very clear-cut distinction between these two traditions, as one indirectly influenced the other. Let us also point out the existence 3

Rosicrucian Order AMORC Illuminati Section Degree 10 Number 17 of a third minority current: the Mitsong, derived from Vajrayana and borrowing specifically Chinese practices. JAPANESE BUDDHISM: In the sixth century CE, Chan and Jingtu were introduced into Japan, giving birth to the two most important traditions of Japanese Buddhism namely, Zen and Amidism. As we mentioned previously, the first of these two traditions, Chan (Zen), makes meditation the path to Illumination, which the Japanese call Satori. Zen also includes the use of koans, which consist of opposing question-and-answer interchanges between Master and student. Finally, it requires physical exercises, some of which pertain to the martial arts. In this particular case, it is evident that these exercises have no negative purpose and do not constitute a preparation for combat. Rather, they aim to develop one s concentration and mastery of the various energies in the physical body. We should also mention here that a number of Samurai were adepts of Zen and possessed a great sense of honor. Amidism, as practiced in Japan, is directed toward the veneration of Amitabha Buddha. It is more popular than Zen because it exacts less discipline and has no ascetic character. In fact, it is based particularly on charity and compassion towards others, giving it a profoundly humanist character. Thus, the followers of this tradition continually endeavor to assist their neighbors whenever the situation requires. According to followers of Amidism, people are incapable of attaining Satori on their own. They are much too imperfect for that. On the other hand, they feel that Amitabha, whom they compare to a heavenly Buddha, may grant this state to any faithful individual who is deemed worthy and diligent. Furthermore, rather than meditate for long periods on the great truths of existence, they prefer to lead a very active life and they make every effort to always be as irreproachable as possible on the ethical level. Before the introduction of Buddhism, the most popular religion in Japan was Shinto. Today, this nature religion is still quite prevalent in Japan and coexists harmoniously with Zen and Amidism. This is because Shinto does not rest on any particular dogma, nor does it have any precise doctrine. In this respect, theologians feel that it is above all a state of mind specific to the Japanese people, that state of mind being characterized by commonly held concepts and a strong sense of community. Nonetheless, we must also state that Shintoists possess their own religious rites to which they devote themselves either individually or collectively. Individually most Japanese have their own Shinto shrine or 4

Rosicrucian Order AMORC Illuminati Section Degree 10 Number 17 Sanctum set aside in their home. Collectively, they attend one of the numerous temples constructed for this purpose. As is the case with Indian Buddhism, monastic life plays an important part in Chinese and Japanese Buddhism. Apart from a few exceptions, their community rules are similar. In other words, the monks living in these monasteries devote themselves to daily prayer and meditation. Some of them also have teaching functions in respect to novices seeking admission into the community (sangha) and lay seekers soliciting their instruction. Whatever their duties may be, they all lead a life of contemplation based on a desire to attain Nirvana. As a general rule, they do not maintain any relationship with the outside world and follow a very rigorous discipline. The following is an excerpt of their rules and regulations: May the monks of the community harmonize with each other like water and milk mixed together. By mutual assistance, the apprenticeship will be renewed. Initiates at present, they will be in the future and for a long time the antecedents of the lineage. Each has the rare opportunity of encountering the Buddha and practicing the difficult course. May he not forget his first decision. The community is the body and mind of Buddha and of the ancestors of the Law. Each will be, without fail, Buddha and ancestor. Already separated from his home and his village of birth, each relies upon the cloud and water. In aiding his body and the course of his progress, the charity of the community is indeed superior to that of his parents. The parents are the provisional protectors between birth and death, whereas the community accompanies beyond death the seeking for the Way of Buddha. One must not like to go walking. Once per month and in case of urgency, a stroll will be tolerated. Otherwise monks dwell in distant mountains and practice asceticism in remote forests. Associations with others will be very infrequent and all ties with the world will be rejected. They will shun it and leave no traces. Their example must be followed. It is now the time to get rid of desires that inflame. And truly, some allow themselves to be imprisoned by ties with this world. How can one not feel sorrow? It is difficult to count on a life that is so fragile. We never know when our life will fall like dew upon some plant, who knows which. How pitiful this is! 5

Rosicrucian Order AMORC Illuminati Section Degree 10 Number 17 In China and Japan, the monks are known as bonzes. As we have just stated, most of them live in monasteries and maintain practically no contact with the outside world, the community being their only home. However, it is not unusual for some to live outside the monasteries, whether among the general population or as recluses. The former divide their activities between their purely spiritual quest and such community occupations as teaching and crafts. In general, they are fed, clothed, and lodged among the people. As for the bonzes who choose to live as hermits, they devote each day to meditation and the practice of yogic or tantric exercises. They are most often found on riverbanks in the forest. In the next monograph, we will study Tibetan Buddhism. With best wishes for Peace Profound, Sincerely and fraternally, YOUR CLASS MASTER 6

Practical Application Whatsoever thou resolvest to do, do it quickly. Defer not till the evening what the morning may accomplish. Unto Thee I Grant In this monograph we have referred to Daoism and Shinto, religions that are found in China and Japan respectively. The study of these two religions is not part of the instruction given in the Tenth Degree, as they are specific to the two countries concerned, and are not regarded as revealed religions in the strict theological sense. However, if these religions interest you, we recommend that you make a study of them, if only in a general way. This can be done by consulting a reference work or a dictionary concerning the subject. Concurrence (continued) is absolutely essential for his progress in the inner life. This progress is obtained with the help of development in the moral life (shila), in mental discipline (samadhi) cultivated by meditation, and in wisdom (prajna). But it is through the intensive and methodical practice of meditation that he can hope to attain the end, because it is what makes perfect wisdom attainable and makes him see that there is no self (anatta). When this illusion of the existence of the self is truly dispelled, then inner freedom from limited and conditioned reality will be total and the monk will be ready for Nirvana. ENCYCLOPEDIA OF RELIGIONS 7

Summary of This Monograph After carefully reading this monograph, read the following summary. It contains the major principles on which you are to reflect and meditate in the coming days. If any of the points are difficult to understand, refer to the explanations given in this monograph. Moreover, we advise you to read this summary again immediately before your next sanctum period. Chinese Buddhism is a philosophy encompassing the concepts of Indian Buddhism and of Daoism, a religion inspired in China by Laozi, a contemporary of Buddha. Today, there exist two great traditions of Chinese Buddhism: Chan and Jingtu, with each one influencing the other. Chan is based essentially on the practice of meditation, regarded in ancient times as an end in itself and as the only means of attaining Nirvana. Jingtu is based on the worship of Amitabha Buddha, not only as a historical figure (Nirmanakaya), but also as a spiritual principle (Dharmakara). In the sixth century CE, Chan and Jingtu were introduced into Japan, giving birth to the two most important important traditions of Japanese Buddhism namely, Zen and Amidism. Zen is a philosophy based on meditation and on the use of koans, which consist of opposing question-and-answer interchanges between Master and student. It also requires physical exercises, some of which pertain to the martial arts. Amidism, as practiced in Japan, is directed toward the veneration of Amitabha Buddha. More popular than Zen, it is based particularly on charity and compassion towards others. Before the introduction of Buddhism, the most popular religion in Japan was Shinto, which theologians feel to be basically a state of mind specific to the Japanese people. As is the case with Indian Buddhism, monastic life plays an important part in Chinese and Japanese Buddhism. Apart from a few exceptions, their community rules are similar. 8

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Tenth Degree No. 18 CONCURRENCE If Tibetan Buddhism and the mystery of the Dalai Lamas interest you, we strongly advise you to read Histoire des Dalaï-Lamas (History of the Dalai Lamas) by Roland Barraux. Below we present you with an excerpt from this work. The religion regarded as being original to Tibet is deeply rooted in myth and legend. Its very name already poses a problem: it may be derived from a distorted translation of the word Bod that Tibetans use to designate their country. In this use of the term, the Bönpo were the first indigenous people to receive the revelation of a cosmogony that was initially called Gug or Chö (custom). This traditional belief which the Buddhists encountered on their first arrival on the high plateau was not just an amalgam of anarchical and diffuse magico-religious concepts, but a religion whose practices and rites were rooted in a structured system founded on concepts radically opposed to those supporting Buddhism. This opposition to the basic principles and practices of Buddhism did not prevent the two religions from coexisting for a long time, since Bön is still found today in some isolated valleys of Tibet, and in the Himalayan fastnesses of the kingdom of Nepal as well. The coexistence between Bön and Buddhism is confirmed in various accounts. Thus, King Dongyen Deru, the great grandfather of Srong-tsangampo, actually invited a Bönpo doctor to cure him of an illness. Although he was already drawn to Buddhism, which was introduced by his wives, Srong-tsan-gampo had a temple decorated in Lhasa with scenes drawn from the traditions of Bönpo storytellers and bards, such as the stag who courses the sky. To put an end to the misguided ways of the Bön religion, Khrisong Detsen, who initiated the proceedings of an interreligious council, used it to make his own views clear. He invited Bönpo and Buddhists to a competition that placed the former at a disadvantage. He decided to outlaw the Bön, at least at Samye, by exiling its priests and magicians. Their religion was declared heretical. He decreed that Bönpo books were to be thrown into the water or buried under a black stupa and that horses were no longer to be sacrificed. But there was no religious war, strictly speaking, with the physical elimination of heretics. The Bönpo have continued their practices, perhaps humanizing their rites and making them approach more and more the dominant faith, the teachings of Buddha. ROLAND BARRAUX (twentieth century) 10

Rosicrucian Order AMORC Illuminati Section Degree 10 Number 18 Dear Fratres and Sorores, China and Japan were not the only countries where Buddhism took root after its appearance in India. As we can see today, it extends to Tibet as well, where it is the religion of most Tibetans, including those who are in exile. TIBETAN BUDDHISM: Legend has it that Buddhism reached Tibet around the seventh century CE, during the reign of Srong-tsan-gampo. It is reported that he married two princesses, one Nepalese and the other Chinese, who converted him to this religion. In reality, it was Padmasambhava, an Indian monk, who introduced it to this country around 750 CE. Being particularly versed in Tantrism, he introduced the Tibetans to the practices of this particular tradition of Buddhist philosophy, and founded a community at Nyingma-pa in the foothills of the Himalayas. For several years he faced opposition from the Bönpo, the followers of Bön, which was the original religion of the Tibetan people. Finally a majority of the people rallied around the Great Guru, a surname they later gave to Padmasambhava, and adapted his precepts to their own beliefs. In this way Tibetan Buddhism was born. Thus, from the start, Tibetan Buddhism was a combination of Tantrism and Bön, which gave it a magical character and stamped it with many superstitions. As they always wore a red head covering, its adherents were known by the name of Red Hats (Sakya-pa). About 1350 CE, Tsong-kha-pa, a Mahayanist monk, decided to return to Tibet and head a Mahayanist monastery built at Ganden, near Lhasa. At the same time, he founded an order that was open only to the Gelong-pa, which means the Adepts of the Virtuous Path. Today, the monks of this order are known as the Yellow Hats. They outnumber the Red Hats, who are in fact only established in Bhutan, a country located between China and India, where they live as recluses in a few monasteries. Under the growing influence of the Yellow Hats, Tibetan Buddhism became a harmonious synthesis of the best doctrines of Mahayana and the most mystical precepts of Tantrism. That is why they presently are blended into a religious philosophy espousing practices intended to awaken the psychic and spiritual faculties of its adepts. In Tibet, it is known as Lamaism, since the monks of this country are called lamas, which means spiritual guides. The highest among them bears the title of Dalai Lama, which literally means The Spiritual Master Who Has 11

Rosicrucian Order AMORC Illuminati Section Degree 10 Number 18 the Wisdom of the Ocean. As a member of the Order of Yellow Hats, he is regarded as the spiritual and temporal head of the Tibetans. At this point let us mention that the present Dalai Lama, whose name is Tenzin Gyatso, was born in 1935 in Tibet. He is the fourteenth of a line of lamas that goes back without interruption to Bsod-nams-rgya-mtsho, who was the first to receive the official title in 1578. According to Tibetan tradition, each Dalai Lama is the reincarnation of the previous one. When it comes his turn to pass on, the senior monks of the monasteries immediately endeavor to find out when and where he will reincarnate. The first step is to use astrology and clairvoyance to achieve this end. They then wait a few years before making contact with a young boy presumed to be the next lama. They ask the boy precise questions, inviting him to recognize certain objects, etc. Once they are certain that he is the very incarnation of the Dalai Lama, they ask his parents permission to have him brought up in preparation for his future station in life. Seeing that Tibetan Buddhism is inspired by Mahayana, its teachings are based on the Tripitaka and therefore include the basic doctrines we discussed in previous monographs, notably Samsara, Karma, Dharma, and Nirvana. As we have indicated, this form of Buddhism also consists of practices borrowed from Tantrism, particularly those designed to awaken the chakras and the kundalini. The monks who live in Tibetan monasteries spend their days engaged in religious worship, the study of sacred texts, tantric exercises, and community work. They maintain practically no contact with the outside world. As a general rule, their meals are prepared by one of the monks or by a lay person employed for this purpose. The Tibetans regard worship as a moral obligation and a religious duty. In this sense they are deeply spiritual and visit their temples as often as possible, whether for prayer or to participate in the ceremonies conducted there by the monks on a daily basis. As with Indian Buddhism, the faithful who are assembled in these places engage in a collective worship during which they read sacred texts (notably excerpts from the Tripitaka), intone mantras, practice mudras, and recite prayers praising various Boddhisattvas. Religious services in Tibet are always signaled by the striking of a gong, a ringing of little bells, or by trumpet calls. Sometimes, children announce the services by waving prayer flags near the temples or monasteries. Although the chanting of mantras is common among all Buddhists, it plays a particularly important function in the religious 12

Rosicrucian Order AMORC Illuminati Section Degree 10 Number 18 life of Tibetans. To them, the most sacred of all is Om Mani Padme Hum. This phrase means literally Jewel in the Lotus, as the jewel represents the infinite wisdom of Brahman and the lotus symbolizes the human soul. In Buddhism these two combined symbols represent Illumination and the resultant Wisdom. Moreover, the four words making up this mantra relate to the four states that men and women must pass through before attaining Nirvana in other words, that of Neophyte (Srotappati), Initiate (Sakridagamin), Adept (Amagamin), and Enlightened One (Arhat). By repeating it for long periods and at regular intervals, Tibetans are convinced that they are attuning their souls with Divine Omniscience and the planes of consciousness where Bodhisattvas dwell, among them Buddha himself. In keeping with the importance Tibetan Buddhists bestow upon this mantra, Om Mani Padme Hum appears on most of the prayer flags that may be seen around Tibetan temples. It is also inscribed countless times on the scroll found inside their prayer wheels. By setting these wheels in motion, this mantra is placed into continuous revolution, thus constituting a form of repetition. An expert on this subject has worked out some significant calculations. He writes the following: The scroll of a prayer wheel contains twelve sheets; each sheet contains forty-one lines; each line comprises the inscription Om Mani Padme Hum sixty times. Consequently, the twelve sheets reproduce the sacred mantra 29,520 times (12 x 41 x 60). Given that the prayer wheel can be easily revolved at 120 turns per minute, the mantra can therefore be repeated 3,540,400 times per minute. Apart from the use of mantras, Tibetan Buddhists often use mandalas to assist them in their prayers and meditations (mandala is a Sanskrit word meaning circle or orb ). Some of them are formed from sand or colored rice, while others are sculpted from wood or painted on pieces of cloth or on walls. As a general rule, they consist of a geometric symbol that is more or less complex, organized around a center, with concentric zones gradually moving away from it. Each zone has within itself various figures, most often circular, which in turn combine designs representing a universal law, a particular divinity, a precise symbol, a specific dharma, a precept of Buddha, etc. In monasteries they constitute the basis of teaching that initiated monks transmit to their neophytes. And outside their initiatory context, mandalas are used by Tibetans as a means of protection against evil spirits or demons. This is particularly the case among the Bönpo and Red Hats. 13

Rosicrucian Order AMORC Illuminati Section Degree 10 Number 18 THE BARDO THÖDOL: Over the centuries, Tibetan Buddhism has produced its own literature. Among their numerous texts we must mention the most important of all, namely, the Bardo Thödol. Discovered in the fourteenth century by Karmalingpa on Mount Gampodar, it is attributed to Padmasambhava, whom we have mentioned previously. More commonly referred to as The Tibetan Book of the Dead, this work appears as a long ritual intended to assist the deceased in passing through the various stages of death. As a general rule, this ritual is conducted by a monk and it is performed in a temple or the place where the body is to be cremated. Every Tibetan is supposed to read the Book of the Dead during one s lifetime in preparing oneself to pass through the threshold of the afterlife in the most favorable circumstances. For various reasons, many devotees do not make it and thus place themselves in the hands of Brahman or the eternal Void at the moment of death. According to the Bardo Thödol, death occurs in three stages. This agrees with what you were taught regarding this subject in the Eighth Degree. In the first stage, called Chikhai Bardo, the deceased has no awareness of being dead. Thus, although the soul has left the body, the deceased still has the feeling of being alive and thinking he or she is dreaming. In the second stage, called Chönyid Bardo, the deceased perceives the clear primordial light, the peaceful and sympathetic divinities, and the benevolent Bodhisattvas whom he or she has venerated throughout his or her life. Finally, the third stage, the Sidpa Bardo, is that of Judgment. The deceased finds oneself in the presence of demons who symbolize all the bad deeds one has committed during one s incarnation. If one sincerely repents these misdeeds, these demons fade away and one can bathe in the Great Ocean, where one will remain until one s next life. Should the deceased deny having committed any misdeeds, they will whisk him or her away to unknown regions, from whence he or she will never return. In the next monograph, we will bring to your attention the principal holidays celebrated in Buddhism. With best wishes for Peace Profound, Sincerely and fraternally, YOUR CLASS MASTER 14

Practical Application Whatsoever thou resolvest to do, do it quickly. Defer not till the evening what the morning may accomplish. Unto Thee I Grant As you know, the Chinese invaded Tibet in 1959 and have engaged in many persecutions against the Tibetan people, their goal being to assimilate them with the Chinese population. It is obvious that such persecutions are reprehensible, not only for the physical and moral suffering that they engender, but also for the reasons that they are perpetuated. Since this invasion, most Tibetan monks have taken refuge in India. The Dalai Lama himself fled his country and presently lives in Dharamsala, in a monastery. Although in exile, he remains the temporal and spiritual head of all Tibetans. As such, he travels around the world tirelessly to sensitize nations to the drama that his people have been subjected to for many decades. As Rosicrucians, and independent of all religious or political ideology, we can only support the cause he defends and hope that the United Nations will succeed in putting an end to this state of affairs. If the situation does not change, a civilization, culture, religion, and a philosophy will disappear forever. Certainly, Tibetan Buddhism has expanded throughout the world, but this expansion has sometimes resulted in its adulteration and the sapping of its spiritual essence. Thus, the ideal is to help it survive in Tibet, its land of origin. 15

Summary of This Monograph After carefully reading this monograph, read the following summary. It contains the major principles on which you are to reflect and meditate in the coming days. If any of the points are difficult to understand, refer to the explanations given in this monograph. Moreover, we advise you to read this summary again immediately before your next sanctum period. From the start, Tibetan Buddhism was a combination of Tantrism and Bön, which gave it a magical character and stamped it with many superstitions. As they always wore a red head covering, its adherents were known by the name of Red Hats. About 1350 CE, Tsong-kha-pa, a Mahayanist monk, founded an order that was open only to the Gelong-pa, which means the Adepts of the Virtuous Path. Today, the monks of this order are known as the Yellow Hats and they outnumber the Red Hats. Under the growing influence of the Yellow Hats, Tibetan Buddhism became a harmonious synthesis of the best doctrines of Mahayana and the most mystical precepts of Tantrism. In Tibet, Buddhism is known as Lamaism, since the monks of this country are called lamas, which means spiritual guides. As for the title Dalai Lama, this literally means The Spiritual Master Who Has the Wisdom of the Ocean. Although the chanting of mantras is common among all Buddhists, it plays a particularly important function in the religious life of Tibetans. To them, the most sacred of all is Om Mani Padme Hum, which literally means Jewel in the Lotus. Apart from the use of mantras, Tibetan Buddhists use mandalas to assist them in their prayers and meditations. Mantras represent a universal law, a particular divinity, a precise symbol, or a specific Dharma. Over the centuries, Tibetan Buddhism has produced its own literature. Among their numerous texts we find the Bardo Thödol, also called The Tibetan Book of the Dead. This work appears as a long ritual intended to assist the deceased in passing through the various stages of death. 16

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