Amitabha

The Wayist version of the prayer that Christians call "Our Father" is caputerd in the Eastern Bible since the 2nd century. It is slightly different than the Gospel version in that it asks the Father's guidance on entering temptations, new experiences, and asks for Him to catch us should we fall. This is very much the essence of how Wayidsts view life--we are here to learn from all things, all around us, all the time. We go out seeking learning opportunities, but we remain careful and aware of dangers.

The "Our Father" Prayer

Our Father, Who art in Heaven, hallowed be Thy name;

Thy Kingdom come, Thy will be done on earth as it is in Heaven.

Give us this day our daily bread;

and forgive us our trespasses as we forgive those who trespass against us;

and lead us into temptation, but deliver us from evil. Amen.

 

Nectar Dharani

I pray for Amitābha mindfulness

O Noble One who walked the Way, our divine example

Giver of nectar for the spirit

Nectar in the womb of the soul perfects the spirit

Nectar of the wisdom of all existence, empower me

O Nectar, the spirit intoxicating drink

Coming and going, the gates opening and closing

O Heaven!

Lord, take my hand, and lead me in

May this soon be so, I pray

 

Comparison

We see a strong comparison between the two prayers central to Wayist devotional life. Both ask for spiritual nurture "daily bread" (mid-Eastern context) and "nectar" (Kashmir context). Both expect heaven on earth (in our hearts) and soon a rebirth in Sukhavati. The mid-Eastern prayer indicates what Iesous must have known to be their biggest issue in life--forgiveness of transgressions.  The Kashmir prayer indicates what Iesous discerned to be their major challenge--fear to enter the unknown.

The Sanskrit word Amitābha is an honorary title used for the King of our spiritual world Sukhāvatī (Skt.), situated in the stellar system Sirius (Skt. Margavyadha).

The term Amitābha combines two Sanskrit words अमित(amita), which translates as immeasurable and भा(bha)(abha)(abhati), which translates as light. Lord, or King Immeasurable Light is the ruler of the spirit-heaven known to us as Sukhāvatī. His title speaks to the bright light that flows from him. Humans learned about Amitābha in the 1st century, a time when the Hellenistic and Greco-Roman gods were still very active. Hellas, the sun god was the god of light of that era and some may have been ready to once-again syncretise the gods but there was a major difference between the fierce creator god Hellas and King Immeasurable Light. The King is not creator of the material world, does not interfere in it, and is a creature himself.

Amitābha is an ancient spiritual being who, at some point in time aeons ago, was but a soul being like us. It was long ago, before this Earth school was in operation, perhaps in other worlds, on a different planet. One of the honorific titles of the Amitābha is Tathágata, which means “one who has thus gone” or one who has walked this path of ours. Amitābha rose through the ranks of spiritual growth until he/it (spiritual beings have no gender) became what some call a perfected all-wise spiritual being, therefore a Buddha, a god. From that station, Amitābha increased in spiritual powers and stature to rise to intergalactic supreme status. He became the head of the splendorous spiritual world of social caregivers, Sukhāvatī.

Above altar at Ermitorio del Calvario hermitage in Spain

Iesous refers to Amitaba as god and as his father. When speaking to disciples with awakened spirituality, he uses the term, “our Father”. Iesous does not regard the two terms simply as interchangeable. He would use the term god to speak to the divine powers, insight and immense wisdom of Amitābha as is usually associated in Buddhism with a Buddha of Amitābha’s status. Especially when addressing unbelievers, He would speak to Amitābha‘s godly powers, His long relationship with this school on planet Earth and His insight into the hearts and nature of human beings. When addressing awakened believers, Iesous would stress the intimate relationship that reborn spiritual beings enjoy as children of god Amitābha, our Father.Amitabha God our Father the classic red colour

Bearing in mind that the original New Testament authors did not have the literary tool of lower and upper case letters, it is easier to read the Greek than any of the translations with their signature dogmatic slants. At the time, authors could not insert (force or overlay) meaning (or doctrine) on a sentence by capitalizing a word such as god, rendering it God; spirit, or Spirit, he or He.

 

For example: Koine Greek was the language used to write the original New Testament. The word qeoß transliterates as theos, which translates as god. It is a masculine word that appears in the New Testament about 1,300 times, translated in several ways depending on the dogmatic background of the translators. Typically, the word theos is translated in the NT as: divinely, God, god, God's, God-fearing, godly, gods, lord and Lord. In extra Biblical works, the word is also used for a goddess, a general name of deities or divinities, the godhead, trinity, god the father, the first person in the trinity, christ, as the second person of the trinity, holy spirit, the third person in the trinity, spoken of the only and true god, refers to the things of god, whatever can in any respect be likened unto god, or resemble him in any way, god's representative or vice regent, of magistrates and judges. English language speakers are used to the words “god” and “my lord” is used for everyday exclamations, magistrates, judges, government officials, rich people’s seats in theatres, laws of nature and spiritual beings. Monotheists want these words to be reserved for one god only, their ultimate spiritual leader, and indicate that in written language by capitalizing the words as in God and Lord.

Waysits know the difference between God the Almighty One whom we cannot know, cannot speak to, and cannot fathom; and the created spiritual being Amitābha god our spiritual Father in heaven, the being that we can approach, we can become like Him, and with whom we can have a relationship.

We may savour the awareness of the Omnipresence of the Ultimate Almighty, the unknowable Omnipresent One’s energy in all things. Iesous introduced to the world the concept of god the Father. The good news was accepted far and wide. The word Father is used of god in the Old Testament only 15 times while it is used of god 245 times in the New Testament. Iesous taught that we may enjoy a relationship with an elevated all-wise spiritual being, god the one of Immeasurable Light and Love, our Father which art in heaven. Additionally, the Father sent His son, to live and work on Earth to teach us about this truth, to help us overcome the cycle of life and death in the body so that we may be reborn in heaven and continue our existence in everlasting life, love, service, bliss and peace.

Light is a recurring theme throughout Iesous’ teaching. Mari of Magadha was Iesous’ foremost disciple. She followed him through India, where they met, to the West. She spent more time with him than any other human being. They had a very special relationship, so much so that she was referred to by others as “the beloved disciple”. This nick-name was not always said in purity. It is widely written by several oAbha Fatherbservers that Peter, for one, had issues with Mari and was set against her presence among the closest disciples of Iesous. After the crucifixion, Mari was called on to write an account of Iesous’ work among the people of Judea. She wrote under the name of The Beloved Disciple. Some say she did this because the world was not prepared for a book written by a female, some say it was because she was an Indian and her background was blotched (because of working as a child sex slave). There must have been some truth in the argument because by the time that the New Testament was compiled, her book was included under the authorship of a man named John. Nevertheless, Mari’s account of Iesous’ teaching emphasises the theme of Light.

About twenty two years after the crucifixion, Paul could write to Timothyfather-god-amida-cathedral-975 about god our spiritual father, saying, “He who is the blessed and only Sovereign, the King of kings and Lord of lords, who alone possesses immortality and dwells in unapproachable light, whom no man has seen or can see. To Him be honor and eternal dominion! Amen” (1 Tim 6:16), and again in the late New Testament book of 1 John Amitābha is described, “This then is the message that we have heard from him (Iesous) and declare to you: that god is light, and in him is no darkness at all.”

Iesous taught that the light is from the awakened 5th chakra, the first spiritual chakra which lies above the highest soul chakra, soul-mind, the heart chakra. When the heart chakra abounds with compassion and love, the Vishuddha chakra comes alive and one’s spirit starts to grow. It has white light, the nectar of wisdom. The nectar “drips” down into the soul from time to time and enlightens the soul. The Light of wisdom makes clear many supernatural things and spiritual awareness develops. Light is therefore light on the path. Mari writes in John 8:12 how Iesous said, “I am the lightof the world. If you follow me, you won't have to walk in darkness, because you will have the light.” Again in John 12:36, “While you have light, believe in the light, that you may become the children of light."

On occasion, during what was perhaps the most trying time in Iesous’ ministry on Earth (Mark 14: 36), He called on the Father as “Abha (or prabha) Father”. Abha is a Sanskrit word meaning beautiful light, splendour light. It makes sense to us that Iesous would address the King of Heaven, our god, as “Light Father” because the Lord's title Amitabha means Splendorous Everlasting Light. Iesous frequently spoke about being “the light of the world”, and children of the Light vs children of darkness.

Nevertheless, some scholars argue that the disciples who accompanied Iesous on this meditation in Gethsemane were instructed to watch from a distance and therefore may not have heard exactly what Iesous said to the Father. Unlike Iesous and Mari, the Jewish disciples were not schooled in Sanskrit. They may have heard Him saying abhati Father. Abhati is a verb; in which case Iesous would be uttering a plea, asking “Illuminate me Father” as if asking, ‘make the plan clear to me’. This is a good point. We remember Gethsemane was the one time when Iesous was deeply distressed and uncertain. Before this event, he spent time alone, meditating in the desert about the ministry in Judea which was the most challenging part of his mission. He may have contemplated taking up the title of Messiah that the Jews pushed upon him, he may have been tempted to renew their religion for them as a religious leader. However, what the Father made clear to Iesous was that it would not work; they were a rebellious people hungry for revenge and war. A little later, in Gethsemane, Iesous came upon another plan, one that would revitalize Judaism, and give birth to a reformation sect, Christianity. Was the plan proposed by the Father, or was it Iesous' radical idea? Nevertheless, Iesous had to spend some time to confer with his God, our Heavenly Father.

Abhati could also mean, become visible to me, or, appear to me. There is another option; the Sanskrit noun abhaya can be used to indicate something as a symbol of safety and security. If this was the word Iesous used, he would be saying, “Set my mind at ease Father”, or He may have used it as a title, “Protector Father”. Officially, Wayism goes with the “Abha Father” explanation, but we don’t think that this is a game changing point that warrants a lot of academic postulation.

 

 

The Way is that most soul beings at school on Earth will be reborn (through metamorphosis) as spiritual beings, to live in the heaven of god our Father Amitābha. Spiritual beings in Sukhāvatī are naturally good, naturally compassionate and rather powerful. They are deployed as care workers throughout the galaxy.

Our Spiritual Father, as the most advanced being known, is in charge of Sukhāvatī and all its inhabitants and galactic programs. Earth is the most important source of newborns to heaven. For this reason, Amitābha has a special interest in the flow of things and in individual students on Earth. There is no god in charge of affairs on Earth. Things down here are managed by natural and supernatural laws of nature as they flow from the Way. These laws govern not only our little planet but everything under management of AmitabhaBuddhaAndBodhisattvasArriveToBringPureLandPractitionersMindToPureLandCreation.

Lord Amitābha is aware of the fact that human souls have destructive potential. For this reason, spiritual beings of Sukhavati are particularly concerned with the welfare of so-called “pregnant souls”. That is, souls who have developed sufficient spiritual awareness to start the process of metamorphosis. As butterflies are most vulnerable during the time of metamorphosis, so too are soul beings, and there are other beings who prey on the vulnerable. This, is the main concern of spiritual beings, or angels, who work on Earth.

Spiritual beings do not interfere in The Way and cannot change natural or supernatural laws. They do not have access to money and they do not move physical obstacles. It is therefore of little value to pray for assistance with lottery numbers, or to pray for them to move the hail storm over to your neighbour’s farm. Spiritual beings have different abilities. Some have immense wisdom and compassion. They help soul beings with guidance and advice, and they help on the supernatural, mystical level. Their main task is not to ease the burdens of school (in the school of life) but to give advice, hope, and impart their beauty and peace while warding off evil of a supernatural nature. Spiritual beings do not share our human animalistic fear of death. They see our lives for what it is—a continuum of birth and rebirth, so we should not expect of them to care all that much about “saving a life” from a human point of view. From their point of view, "saving a life" means to help a soul being from falling prey to evil forces, from losing its storehouse of wisdom, compassion, humility and simplicity before the soul gets lost forever—or set back hundreds of thousands of years.father-god-amida-cathedral-975

We know that God is often defined as: "That, which is your chief concern, is your god." Humans find it difficult to have a chief concern that is Divine. Human life is all too often similar to the life of a student at university or college. It is busy and marked by change, rescheduling and challenges, failures and successes, worries, social priorities and whatnot. Therefore, our minds are fascinated with different things all the time. Our gods (our chief concerns) change by the hour.

To remedy this problem, Wayists employ a lifestyle that incorporates frequent brief prayers, chants and reminders. These can take the form of an amulet in a window, an Om sign in a potplant, etc. Mostly, we surround ourselves with symbols, chants and signs that direct the mind to Avalokitesvara and our Father Amitābha. Only when we are so attuned, are our spiritual minds made accessible to the help and guidance of spiritual beings. The noise of mind-static, ego and junk thoughts that usually fill the minds of a humans interferes with spiritual communication. Most people on earth have rarely heard an angel speak, or even made sense of the guidance of spiritual beings because television, radio, advertizing, traffic and lots of other junk-noise bombard our souls into submission to the gods of commerce.

Again, what does Amitābha god do for us?

Amitābha is the final destination of the purpose of our lives. Without that, there is no purpose. No hope. Nothing...

Without Amitābha, we would be stuck in this cycle of births and deaths. For millions of years to come, we would continue to reincarnate even at inopportune times when the planet may just be hell on earth.

Mark 10:15 quotes Iesous' teaching about relationship with our Spiritual Father. Iesous says, "Truly I say to you, whoever does not receive the kingdom of God like a child will not enter it at all." We have to look to god as our Spiritual Father. We have to assume the role of spiritual child, subject ourselves to the loving and caring of our spiritual Father. Without that attitude, says Iesous, we will be revisiting this school on Earth for a long time to come.

After some years in this school, we become more and more cynical and self centered. Iesous reminds us in Matthew 18:3, "Truly I tell you, unless you change and become like little children, you will never enter the kingdom of heaven.” And, Iesous said, "Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these." (Mt 19:14)

Sanskrit Words on the Cross

At this point we have to mention that some people occupy themselves arguing that Iesous did not work in the East. They put forward a rather superficial argument that Iesous did not utter a Sanskrit word, but used both the Aramaic and Greek words for father when he said that sentence in Gethsemane; they argue that Iesous called on God the Father first in Aramaic (abbha) then in Greek (pateras). As to the question why he would do that? They answer that the Aramaic word is used as a more TheView

Artist: James Tissot, 1890

intimate moniker such as Daddy. This is untrue on several levels as many scholars have pointed out. Aramaic had only one word for father. Even if an alternative word was available, for a 1st century son to call his father anything like Daddy would be no less than a sign of disrespect, a mockery worthy of at least a slap to the head. If the father were a King...all the more so. There is/was no equivalent for Daddy in Aramaic. Needless to say, we do not agree with this non-Sanskrit notion. Iesous used several Sanskrit terms in the days following this event in Gethsemane. While suffering the crucifixion, at a pivotal point in the process (some add a solar eclipse here for emphasis) Iesous exclaimed the purpose of his actions not only to Mari but all, saying in a loud voice, “हेलि हेलि होम भगजति “ “Eli eli homa bhAgajAti” which translates to “Embrace, embrace this sacrifice to put an end to your divisions”. Bhagajati literally means to reduce your fractions to a common denominator.

The story continues, says Mari in the Magadhalene Sutras. She says after that, while it was still dark, Iesous looked down to her and smiled. She smiled back at him because after his exclamation, for the first time she understood the purpose of the crucifixion, and he said in his usual poetic manner and peaceful voice and love in his eyes, “hela heli rama aghatana”, which translates to “moonlight, embrace my beloved in this place of execution”. In eastern lore it is on record that Iesous would call the Holy Spirit of Wisdom, his main spiritual co-worker by the name Moonlight, and that Moonlight called Iesous Sunlight. Nevertheless, soon after saying those words, says Mari in John 19:30, Iesous died his body but not before declaring that his mission in the human body is accomplished, uttering in Greek, “It is accomplished.”

Wayists take issue with non-Sanskrit scholars who hold that Iesous uttered an Aramaic phrase on the cross, reported as both, eli eli lama sabachtani or as eloi aloi lema sabaqatani which very roughly translates to ‘my god, my god, why have you forsaken me?’. We find this statement derogatory and offensive on many levels. For Iesous to have said that, would negate all good things He had said about the Father and the Father would become downgraded in our eyes to that of a mere spiritual being. Furthermore, it is unthinkable that one as advanced as the Saviour of the World would doubt the heavenly Father. It is really not something that one should discuss at all.

 

Not to Hurt...

Not to hurt our humble brethren (the animals) Is our first duty to them, but to stop there is not enough. We have a higher mission: To be of service to them whenever they require it. St. Francis of Assisi
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