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Nirboyakaya Buddhism
I.
In the 1950’s there was a cartoon strip called Hossface. Hossface was a short, skinny, wizened cowboy with an enormous stetson hat. One of the other characters was a chuckwagon cook with a big white handlebar mustache. In one strip, Hossface is talking to the cook, and he asks him, “Did you make anything from that cookbook I got you for Christmas?”
“No, Hossface, I ain’t.”
“Wal, why not?”
“Because every one of them recipies starts with something I ain’t got.”
“What do you mean?”
“Wal, like this one here...” (opens book) “...says here, ‘Take a clean pot...’”
This recipie starts the same way. What I am going to present as Nirboyakaya Buddhism will work if you are in the state of grace, but is by no means guaranteed if you commit sins.
This is why Siddartha Gautama, a Nirmanakaya (one who is in continual contact with his Buddha-self in Nirvana) gave the Eightfold Path -- because without the Bodhic condition that adherence to the path brings, to realize Buddhism is not really practicable.
The Nirmanakaya state is an extremely advanced and elevated level. It is akin to the grade of Avatar, on the theistic side. One would expect that a soul who has attained either has already lived thousands of existences, and is nearing the end of his fold.
Most of us here on Earth are considerably younger. We will attain these exalted states in the fulness of time, but in the meantime, each of us has ways in which he is supposed to be developing in the current lifetime, and what those ways are varies considerably from person to person.
To explain: There is one Godhead -- one Sat spirit. There are quintillions of Tat spirits who exist eternally; these are called Buddhas, and they abide continually in Nirvana. The Godhead is also eternal.
Through Krishna’s magic, the Buddha-selves “take birth” in the universe, which exists for billions of years, then rests for an equal amount of time, then resumes again. On and on.
These “births” of the Buddha-selves are in the form of souls. Each soul is the expression of a unique Buddha self, and it is normal for one soul to have thousands of existences such as one human lifetime, always growing, always moving toward fulfilling some purpose of its Buddha-self.
As a soul has thousands of existences, so each Buddha-self has thousands of souls, in sequence. A Buddha-self in Nirvana is like a boy in a bedroom, with action figures all over his bedroom floor, and each action figure is a soul.
This is why there is such variation. What your purposes are in the current life has something to do with the aims of your soul in general, and within that context, bear a relationship to what it has been doing in the previous half-dozen or so lifetimes, and what it is planned for it to do in the next half-dozen or so.
We all do pretty similar things, but the sequence in which we do them can vary enormously. What I’m avid about and deem so urgently relevant, you might already have done in a previous life, or have planned for a future one.
Meanwhile, that Buddha-self, in that Nirvana bedroom, is playing something with the current sequence of lifetimes, and just what he is playing has something to do with the way that he did it with the last half-dozen or so previous souls, and what he has planned for the next half-dozen or so.
It is beyond our fathoming. The best thing to do is to become a sort of “company man” of your own soul, and get with the program. This is what the way of Nirboyakaya is about. It features a “near-boy” experience that can bring you into a relationship with your higher, transcarnate self and with your Buddha-self that is very similar to a child’s relationship to its parent.
It aims, in fact, for you to internalize the will of your Buddha-self, so that you can embody and express it in complete and cooperative obedience. Along the way, you will find that your soul-realization has deepened.
II.
Not everyone is supposed to be aware of his Buddha-level. Indeed, many or most blithely confine themselves to the theistic side in their religiosity. And in the so-called Buddhist religions, you find only a small minority pursuing true Buddhism, which is the realization of one’s own identity as the expression of a unique Buddha-self in Nirvana.
In some oriental Buddhist religions, one finds group-soul being submitted to as the way, and sometimes a non-recognition of the realization of individual soul, something which is a prerequisite for the attainment of true Buddhism. Soul, to these groups, is only a portion of group-soul.
To become a true Buddhist is to take eternal responsibility for all of one’s actions. The way of Nirboyakaya recognizes that we will all one day advance to the Nirmanakaya level, but cheerfully accepts that we are not ready for that yet -- not old enough. A Nirboyakaya Buddhist therefor takes an interest in his own proper rate of growth, for the current life, for the current series of lives, and for the hundreds or thousands of lifetimes to come, endeavoring to gather the experiences that he is meant to pursue, in the way preferred by his Buddha-self.
Step one, then, is to become Bodhic -- perfected in the Eightfold Path. This is best done by self-discipline -- applying parenting-like punishments to inconsistencies with the principles involved.
We were all parented as children, not only in this life but in thousands of other lifetimes. The ways of parenting control are ingrained in our minds and souls at a very basic, formative level. They are what the mind will respond to best when we desire to train it, or even to re-shape it.
The parented phase ends when we grow up, that is, when we take control of ourselves and assume full responsibility for our actions and inactions. There are many who fail to do this, and who go drifting about letting this or that control them, often submitting to one or another of the countless organizations and groups who are eager to reap the fruits of such submissions.
A person truly grows up when he not only takes himeslf in hand, assuming all of the control over himself, but turns that self-parenting control inward, beginning to discipline the behavior of his unspoken mind as well.
III.
To properly practice the Eightfold Path it is necessary to do this. Our true minds, as well as our true souls, are perpetually in grace, the Bodhic condition. This means that they are never naughty, and strongly suggests that the innocence of the small child must be reclaimed, but without, of course, the naivety, although if you get the state right, it is, unavoidably, just a tad bit naive.
What this Buddhism will recommend is that we first set out to upgrade our minds to the Bodhic level. A mind which has attained that is a better mind, from which better performance can be expected, as well as better ideas.
This will of necessity involve a change in the way one’s mind is supported, and in the nature of the mind-stuff which flows from someone else to you, and from you to another person.
To further this, and to avoid confusion, we will begin by praying to the powers that be in the cosmos that we are about to do this, clearly stating that we want to be upgraded to a higher level of mind, and specifying the behaviors which we intend to keep (i.e . no naughty language, no naughty thoughts, no bratty thoughts, no untruthfulness, no unnecessary hurtfulness, no considering misbehavior).
We will then request that our progress be monitored, and that when we have attained the upgraded behavior level and deserved the categorical change, the necessary alterations be enabled.
Let us put this statement and request in the form of a prayer, as short and succinct as possible. You are free to make up your own form, but this is how I would do it:
Klim Krishnaya, Govindaya, Gopi-jana Vallabhaya, Swaha. Please monitor my progress in making my mind be innocent and good. When I have attained the proper level, please enable an upgrade in mind-flow and mental association. Om.
This should result eventually in an upgraded mind, but you must not allow yourself to falter back into the lower behavior level. If you do, you can expect a downgrade, and perhaps a more difficult ascension the next time you try it.
I recommend that you utter this prayer mentally during a temple appearance, and that you continue to appear in some temple or other once a week (it need not be always the same religion), making the prayer each time you appear, until the results have been obtained. It should also be uttered daily, in your devotions.
IV.
I don’t want to throw you a curve. This Buddhism, as I teach it, advocates self-administered spanking discipline, and if you practice it as I recommend, you are going to get them. What you are going to get them from is in your own transcarnate individual soul, governed by your own unique Buddha-self in Nirvana.
The reason for this is that we want to be in the proper relationship with our higher selves, including the internalization of the will of the loving discipliner, which is a property of spanking discipline.
How are we going to do that, then, if another person is not involved? Easy. We have equipment. All of the equipment used in this Buddhism was originally introduced in Book I. It will also be illustrated in this book. How will some group-soul not grab ahold of us and pretend to be our higher self? Good question. You can beat that game by being Bodhic, and in grace. If you are in grace, you can beat the devil; if you are not, you cannot. One step too far into sin and “I can beat the hell” out of you. Everyone is subject to that principle. Far older and more developed souls than we are cannot beat it. Angels cannot beat it.
How will we not be always lapsing into sex and spilling? Also a good question. The essay, “On Handling Sex”, originally appeared in Book I, and gives some important keys that you will find helpful. Click here to read it.
V.
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