The Buddha Nature, that we already possess, naturally discloses the Origin, which is the Eternal--the fullness of the Unborn from which we come.
Our body and mind come into existence in accordance with causes and conditions, and they pass out of existence in accordance with causes and conditions. Yet the impermanent and conditioned nature of body and mind should not be taken to mean that they are insignificant. To the contrary, they are the precious vehicle of spiritual training and the field within which, if we are willing, the Eternal does Its work of helping spiritual need.
This Help that the Eternal provides does more than do away with confusion and pain: It transforms them into enlightenment. As this happens, a great flood of Teaching is released. And, when all conditions are right for this flood to happen, the Eternal prepares our body and mind to receive it.
In Plates XXVII-XXIX (first edition, Plates XV and XVI) of How to Grow a Lotus Blossom, entitled "The Spirit Rises to Greet the Lord," Rev. Master describes the rising of the golden Buddha in the hara to the crown of the head, and then the return back to the hara. (Note: This chapter of How to Grow a Lotus Blossom immediately follows the chapter entitled "Appearance in the Hall of Shadows," which I discuss in Part XXVIII of these Reflections.)
What is the meaning of the rising of the golden Buddha, and its return to the hara?--I have said that the golden Buddha that has appeared in the hara represents the Buddha Nature. The rising and returning of the golden Buddha traces the path of the circulation of the Water of the Spirit--up the back to the crown of the head, then back down to the "well" in the hara.
What is this circulation?--It is the flow of the Love of the Eternal through that which is of the Eternal--our body and mind.--Yet in reality there is no "our" or "my": there is just that which is of the Eternal, the rightful and natural function of which is to be the pipeline of this flow of Immaculacy.
The golden Buddha pauses at the crown of the head. I believe that this signifies that the Buddha Nature is opening the Gate of Immaculacy. The full recognition of the Eternal happens from and through the crown of the head. This will be evident in coming chapters of How to Grow a Lotus Blossom.
The golden Buddha then moves down to the "Heavenly Heart"--the so-called "Third Eye," or "Wisdom Eye," in the center of the forehead. The golden Buddha leaves an imprint of itself upon that spot. I believe that this signifies that the Buddha Nature is opening the Heavenly Heart to receive the Teaching.
The golden Buddha then returns to the hara via the pathway down the front of the body. I believe that this signifies that the Buddha Nature is the True Lord of the House of body and mind, and is so perceived when our spiritual vision is no longer clouded by confusion, and that Its rightful place is the very center of our being and of every aspect of our life.
The hara is now filled with light, whereas before it was "the shadowy hall." I believe that this signifies that Great Enlightenment is dawning--as, indeed, will be very evident in the next chapters of How to Grow a Lotus Blossom. Thereafter, there will be times when the hara will be experienced as the shadowy hall and there will be times when it will be experienced as being full of light--and there will be times when it will be experienced in other ways: the Eternal is; our experience changes constantly.
This circulation of the golden Buddha signifies the fuller reclamation of body and mind by the Eternal. It is the second stage of a three-stage spiritual "big bang." The first stage was signified by the appearance of the pearl of golden light in the hara and its subsequent transformation into the golden Buddha. The third stage will be discussed in the next Part of these Reflections.
Click here to go to Part XXX, "A Great Awakening"
Click here to return to the Table of Contents of Book One: How to Grow a Lotus Blossom: Reflections