The Lotus Sutra: Its references to
Extra-terrestial Humanoids & The Supernatural.
By Leon Southgate
Published by www.leonsouthgate.com
Author – Leon Southgate
All Rights Reserved
May 2012
The Lotus Sutra is thought to have been outlined by Shakyamuni Buddha in India some 2,500 years ago. It is a collection of parables, intense visual scenes, and life philosophy. Nichiren Daishonin, a 13th century Japanese monk distilled the teachings of the Lotus Sutra. He taught that by chanting the title of the Lotus Sutra (Myoho-Renge-Kyo in Japanese), studying Buddhism and teaching others, one could reveal Buddhahood in this life-time. His writings, mostly letters, are called the Gosho. Nichiren taught one could attain Buddhahood despite, or even because of, the realities of everyday life. I work partly as an acupuncturist and my main interests are creative writing, music and life-force research (specifically the orgone science of Wilhelm Reich).
Modern western culture believes the world is essentially understandable with our rational minds. This culture puts its faith in a science of material objects (even though it recognises that this view is outdated on at least the quantum level). We are rational beings living in a material universe that we can understand through physical science. We spend most of our time completely absorbed by the wonders, and the pains, of the material world. All the time we are unaware, to use the Lotus Sutra’s terms, that there is anything outside of the ‘Burning House’ that is the ‘Three-fold World’ we live in. The 'Burning House' refers to the everyday reality we experience. The Three-fold world refers to the realms of form, formlessness and desire (or matter, spirit and thought respectively).
In the Nichiren Buddhist group the Soka Gakkai International (SGI), spirit beings and gods are often considered to be symbolic representations of universal forces. In Jungian psychology they could be interpreted as aspects of our collective psyche. In either view such entities don’t exist in the same sense that we do. This material plane is the main stage for the play of reality. The main actors are material entities like ourselves. When we die, SGI Buddhists believe we enter a state of non-being (termed Ku) before being born back into this physical realm. This physical realm and non-being are the main realities. However, as the SGI President, Daisaku Ikeda explains, Ku is an actively experiential state - not passive non-existence (1).
Spirits and gods are not normally considered relevant to our society. However, I believe that from the Daishonin’s viewpoint and that of the Lotus Sutra, the spirit entities they described are not merely metaphors. The Daishonin and Shakyamuni plainly believed in spirit worlds.
The Lotus Sutra also specifically references other types of humanoids. It describes the existence of extra-terrestrial intelligent life in a number of forms - both humanoid and non-humanoid, but particularly reptilian humanoids.
I feel that the Lotus Sutra is a teaching aimed at more than us humans. It is life-centred. It may be a teaching for humanoids, not just humans. The Lotus Sutra states that it is practised in spirit realms and by many kinds of beings. The above is specifically and repeatedly stated in the Lotus Sutra itself. Reptilians are also referenced I believe in the Indian Vedas, Dead Sea Scrolls, Book of Enoch and Tribal histories. Some argue that the Nephilim and the fallen angels/gods referenced in the Bible actually refer to ETs. In many places where the Bible now says 'God' it would originally of said 'gods' meaning ETs with god-like powers.
The original mentor-disciple relationships, that are the foundations of the SGI, were also spiritual and psychic. I use the term ‘spiritual’ to mean ‘of the realm of spirits’ and ‘psychic’ to mean ‘mind to mind’ communication.
The inception of Buddhism was itself a spiritual and a psychic event. Shakyamuni never claimed to have invented the Lotus Sutra. The Lotus Sutra was a pre-existing entity from his viewpoint - the entity to which Shakyamuni became enlightened. (Or more correctly, to which he remembered his enlightenment). Shakyamuni accessed the enlightenment represented by the Lotus Sutra and brought it into form in this world. Of course each time the spiritual entity of the Lotus Sutra is ‘downloaded’ into physical reality it is likely to be a little different in form and length, though its essential spirit would probably be the same. This concept is supported by references in the Gosho (Nichrien's writings) and Lotus Sutra to be outlined later in this essay. Similarly, the Daishonin stated the Gohonzon, a mandala which captured the essence of the Lotus Sutra, was in no manner his invention. It existed prior to its physical form in this world as the ‘True Entity’ to which the Daishonin felt he had always been enlightened.
Firstly, I examined the Gosho, letters written by Nichiren Daishonin to his disciples in 13th century Japan. The bold highlighting is mine. All quotes are in italic.
All quotes were taken from the SGI-USA web resource (2).
Dragon King means Reptilian Humanoid...
The term ‘Dragon King’ used in the Gosho means an actual reptilian humanoid. It is not allegorical in any way. In the Gosho, ‘Embracing the Lotus Sutra’ the Daishonin points out that the revelation of the Buddha’s original enlightenment and his immeasurable life span are not detailed in any other sutra. He states this is why eight-year-old dragon girl able to emerge from the ocean (meaning underwater reptilian base) and instantly give proof of the power of the Lotus Sutra by attaining Buddhahood. Previously Buddhahood was thought to take aeons and be restricted to certain types of men.
It is clear that the Daishonin is not speaking here of literal dragons. When he talks of dragon kings he is referring to reptilian humanoids. In the above quote he used the term, ‘dragon girl’. Female children would not be described as ‘girls’ or as ‘women’ if they weren’t humanoid.
the same Gosho the Daishonin states the eight-year- old dragon king’s daughter, as described in the Lotus Sutra, attained Buddhahood without changing her reptilian form. Therefore, women who have been born into human form should definitely be able to do so.
The Daishonin writes that a women can manifest as reptilian or human. This clearly indicates that the term, dragon kings, refers to a species of humanoid. The Lotus and Gosho have somewhat ambivalent attitudes towards reptilians. On the one hand the eight year old female is highly praised but elsewhere reptilians are seen as a dangerous, shadowy influence or described as having animal-like qualities. However, the most important and famous reference to reptilian humanoids in Buddhism concentrates on the 8-year-old female reptilian humanoid's enlightenment. There are many, many references to her in the Gosho as a womens' leader and protector of Buddhism.
The reptilians are also associated with mattter-transformation crystals. These are called wish-granting jewels in the Gosho. This will be explored in more detail in the latter Lotus Sutra section. Also it is noted that the dragon kings, or reptilians, have an amphibious background and employ underwater bases. Both of these points are made in the literature regarding reptilian humanoids (6). Vast numbers of reptilians are described (some of their retinue and their bases are said to be multi-dimensional (6). This is a point that also applies to Shakyamuni and the Lotus Sutra. Sometimes when fantastical scenes of many tens of thousands of entities are described it does not necessarily mean that these scenes are merely metaphorical. The scenes may rather be actual descriptions of a multi-dimensional nature.
A literal female dragon, as described in myths, could not be said to be a ‘woman’ or a woman in a reptiles’ body. The Lotus Sutra rejects species’ism! It is life-form centred.
Dragon King Palaces means Reptilian Bases...
The Anavatapta, or Heat-Free Lake, is described in the Gosho ‘Opening of the Eyes’. It is said to contain cool, clear water that removes all sufferings. lake is also thought to be inhabited by the dragon kings or reptilians. Reptilian bases (called dragon king palaces in the Gosho) are often said to be approached through underwater entrances, often lakes.
In the same Gosho Nichiren describes how Nagarjuna, a Buddhist monk obtained teachings from the reptilians..
Nagarjuna
Nagajuna actually means ‘noble serpent’ which is a reference to reptilians. Here he travelled to a reptilian base to learn of a Buddhist text. More on Nagajuna is detailed here...
NAGARJUNA – from http://www.iep.utm.edu/n/nagarjun.htm
In summary, this site details how Nagarjuna was very adept at using magical yogic powers. So much so that he used them to seduce the king’s women. He got away with it because of his ‘supernatural’ yogic powers but his friends weren’t so gifted and got caught. Realising how following his desires had caused suffering to his friends he began to seek enlightenment. Due to his mastery of paranormal abilities he was invited to the reptilians underwater base he discovered the ‘wisdom literature’ of the Buddhist tradition (some reptilians are said to have a mastery of the paranormal). Nagarjuna then spread Buddhism on his return to human society.
In ‘The Daimoku of the Lotus Sutra’ Nichiren describes how the Flower Garland Sutra is kept in the dragon king’s palace (reptilian base) in a version with an almost incomprehensible number of chapters.
Could this reference to such a vast quantity of information be quite literal – referring to huge quantities of information stored on a reptilian computer system? Reptilian technology is said to be far in advance of our own. Our own technology may have been influenced by it for centuries (6).
Wish-granting Jewel means A Reptilian Matter Transformation Crystal...
In ‘Letter to the Sage Nichimyo’ Nichiren describes how Shakyamuni, in a past existence, travelled to a reptilian underwater base and went to find a matter transforming crystal owned by a reptilian humanoid king.
In ‘The Pure and Far Reaching Voice’ Nichiren describes how the dragon kings (reptilians) received the matter transformation crystals and carried them on their heads.
The matter transformation crystal (or wish-granting jewel in the Gosho) worn on the reptilian king’s head, a ‘horny’ crown, are said to be a forerunner of our human, kingly crowns (6).
The Daishonin Refers to Spirit Beings Literally...
The Daishonin refers to spirit realms and their inhabitants literally for example in the Gosho ‘On Prayer’. Also discussed are the ‘Asura,’ entities representing anger who are said to dwell on the sea-bed. Reptilian dragon kings are often associated with anger and the bottom of the sea. If the Daishonin had intended his statements regarding spirit-beings as metaphorical he would have said so in my opinion. It can be argued that he was working within the limited understanding of the time. However, who is to say our mechanical, reductionist world-view is any superior? The materialist world-view has not led to happiness. The argument that I may be taking an overly ‘literalist’ approach is addressed in the concluding section.
In ‘Conversation between a Sage and an Unenlightened Man’ the Daishonin again discusses spirit entities literally. He concludes that the Buddha nature that all these beings possess is called by the name Myoho-renge-kyo. The entities are not intended as metaphorical devices. Our society is structured to inculcate the lie that the material world is all there is. Reptilian humanoids and their reptilian deities are mentioned frequently in the Gosho. Reptilian society is said to be aware of the multi-dimensional nature of existence. The reptilian ‘deities’ may be reptilian entities who can shift between the physical realm and other ‘densities’ or dimensions. Reptilian society is said to be controlled from spirit realms (6).
The Daishonin often spoke to spirits, particularly Shakyamuni and his deceased parents. In ‘Winter Always Turns to Spring’ he explains how a disciple’s deceased husband will be watching over her. The Daishonin certainly wasn’t a materialist.
Reptilian Weather Control...
In ‘Letter to Horen’ the Daishonin explains how the reptilians can create rain at will. Dragons are often referenced as causing rain in Oriental culture but here ‘dragon king’ is mentioned which means reptilian humanoid. Changing weather is a technological power said to be known to the reptilians. Weather technology is also known to modern human society through the work of Wilhelm Reich (9) and Tesla. However mainstream society has done its best to suppress this knowledge. Ancient shamanistic human cultures also knew how to change the weather.
Reptilian Influence on Ancient Societies…
In ‘The Two Kinds of Faith’ the Daishonin describes a famous human king and Buddhist patriarch, King Ashoka, who ruled with the ‘help’ of the dragon kings (or reptilian humanoids) and thus also controlled the weather.
In ‘The Teaching that Accords with the Buddha’s Mind’ King Ashoka is described as having the assistance of reptilian humanoids. The dragon kings are said to have access to ethereal realms, hence, Ashoka was also served by ‘demons’.
Warnings of a negative reptilian influence…
In ‘On the Buddha’s Prophecy’ and ‘On Rebuking Slander of the Law and Eradicating Sins’ Nichiren reminds people of warnings in the Lotus Sutra regarding the influence of dragons (which means the reptilians).
Transformation themes...
The Gosho ‘Dragon’s Gate’ tells the Chinese story of the thousands of carp who hope to traverse the Dragon Gate waterfall. Any who make it will become a dragon (reptilian). Amphibious and reptilian transformation themes are echoed in this Gosho (or in other words, the so-called reptilian ability to shape-shift). The title of the Gosho and waterfall is not incidental.
Lotus Sutra
I used Burton Watson’s translation (3).
The Lotus Sutra, is a teaching for ‘all species’...
Time after time the Lotus Sutra describes a wisdom that embraces ‘all species’. This phrase is not used just a few times but literally dozens of times throughout the sutra - it is a major theme.
The Lotus Sutra’s compassion is not just for humans. The phrase ‘two-legged beings’ may mean ‘humanoids’...
‘Most honoured of two-legged beings,’ Pg 28 is another popular phrase of the Lotus Sutra. It is frequently used to describe a Buddha. Why not just say most honoured of humans or people? This appears to be another clear reference to their being more than one type of humanoid practising Buddhism. Native American Indians also use this term (virtually all native peoples believe their origins are extraterrestrial incidentally. Most believe in multiple humanoid species). Again this particular phrase is used over and over again.
Returning to the dragon king Sagara’s daughter...
Manjushri explains in the Lotus Sutra, how this young dragon girl (reptilian humanoid) is capable of attaining immediate, instant Buddhahood. This astounds the male, human, bodhisattva (person devoted to helping others) present in the Buddha’s company. They are struggling to come to terms with how a person could attain Buddhahood immediately (and not after aeons of practice as they had thought previously). They also struggle greatly with the fact that she is female. However, none of the men are at all surprised at her being reptilian. Perhaps contact between species was more common at that time (at certain privileged levels of Indian society I imagine). They did think that only men could attain Buddhahood. In response to their doubts the dragon girl spoke in verse to Shakyamuni telling of her desire to save all living beings from suffering.
The dragon girl gives Shakyamuni a precious gift of a wish-granting jewel...
A wish-granting jewel is associated with reptilian humanoids. This type of jewel was also obtained by Shakyamuni in a previous life (detailed elsewhere) as a gift from a dragon king (reptilian). The dragon kings wear this jewel on their heads. This links in with our royal crowns as has been noted (6). A jewel as precious as that given to the Buddha in the Lotus Sutra may be referring to a jewel capable of transforming matter or storing unlimited amounts of data. Could it be a matter-transforming device and/or quantum computer crystal?
Reptilians travel from underwater bases to join in the assemblies of the Buddhist Lotus Sutra...
Countless bodhisattvas from below the ocean emerge on lotus blossoms and make their way to Eagle Peak. Manjushri explains that whilst he was in the ocean he solely expounded the Lotus Sutra and converted numberless beings therein.
The numberless beings could indicate a reported ability of some reptilians to shift between dimensions. In a purely physical base beneath the sea there would be some limit on numbers. Although it could also be argued that it is simply a metaphorical device to indicate a large number.
The Lotus Sutra states that Manjushri emerged in a natural manner from the underwater palace (underwater base) seated on a natural object, the lotus blossom. This could imply that there are unnatural methods of travelling from the dragon king’s palace - a constructed ship capable of underwater and space travel? Elsewhere in Mahayana texts, Dakini’s are female Buddhist deities who travel through the sky in vehicles. Many UFO’s are reported to be able to fly just as easily underwater as above it. Ancient Vedic texts appear to be describing flying craft. There are ancient pictures of rockets, UFOs and other technology (10). Again, the literature regarding reptilians often refers to their bases being located under the sea (6).
The ancient Peruvians and others describe the extraterrestial, very tall, humanoids who are said to have influenced their cultures as ‘sons of the sun’ (7). The authors also note that ancient cultures that had these advanced structures, such as certain pyramids, were all sun worshippers. The reptilian religions are said to involve sun worship (6). The Lotus Sutra often refers to the physical sun as an entity that is a ‘god’s son’, in an apparently playful use of concepts. Many human religions may have a hidden reptilian basis, the holy trinity which is seen in Babylonian religion was transferred to Christianity and others. Islam has characteristics of reptilian moon worship religions. Even Shakyamuni’s Buddhism is not entirely human in origin (Shakyamuni may have himself been from hybrid human-reptilian roots having ‘royal’ blood, more on this later. Buddhist sutras are said to be known to reptilian groups).
The multi-world view of the Lotus Sutra...
Dozens of times in the Lotus Sutra, phrases such as ‘in all the worlds,’ or in, ‘immeasurable, boundless worlds,’ are used. Humanoid life is referenced as existing on numberless planets.
There are clear and frequent references to intelligent life on many worlds.
The multi-dimensional view of the Lotus Sutra...
The Lotus Sutra recognises many forms that highly conscious life can take. It also recognises the existence of entities that do not have physical form as we would understand it. In various passages the Buddha describes a bodhisattva giving gifts of amusement to ‘sentient creatures’. The bodhisattva then enables these varied sentient creatures to attain arhatship (a provisional type of enlightenment). The benefits of this doesn’t compare to teaching one person the Lotus Sutra, the Buddha teaches.
Many passages refer to disembodied spirit beings. Both the Lotus Sutra and the Daishonin reference these beings as real. These spirits could be taken as merely representing universal forces. However, there is no reason why spirit beings shouldn’t be considered as autonomous, real entities. I believe this is the view of both the Lotus Sutra and the Daishonin. The modern materialist, 'rational' view of 'spirits' as being either non-existent or merely representing impersonal forces is at odds with the views of Shakyamuni and the Daishonin I believe.
The Lotus Sutra references intelligent beings born from eggs. Also the different kind of thought or non-thought that sentient beings may possess is referenced. This could refer to intelligent entities with group minds, entities with individual mind, perceptive entities without thought and entities who have transcended both thought and non-thought. The much-used phrase, ‘those with two legs’ could again indicate different types of humanoid.
Precious gifts and arhatship would not make sense as offerings to beings of lower intelligence.
Different Realms...
The Lotus Sutra speaks of how living beings can live on this world (outer part/surface-dwellers), in it (i.e. inner part/underground) and parallel to it (heavenly realms/related dimensions).
Hybrid humans...
A bodhisattva is a person who serves the Buddha-nature in everyone. At page 257 of Burton’s translation, The Lotus Sutra describes how the bodhisattva of the Lotus Sutra has enhanced sensory perception (practice is said to purify perception). One of the perceptual powers of these bodhisattva is to determine whether an unborn baby is male, female or non-human. Perhaps 'non-human' refers to human hybrids.
Further references to the fluid, spiritual nature of the Lotus Sutra itself...
One passage refers to the Lotus Sutra as having verses more numerous than the Ganges sands. Another describes millions of verses. The Lotus Sutra appears to be a spiritual existence, its exact form and number of verses fluid. The Lotus Sutra is then a spiritual entity that is 'downloaded' into physical reality by a Buddha. It is not concrete, static or exclusive.
Reality of the spirit worlds...
Shakyamuni often refers to heavenly beings, dragons and spirits as attendees at Buddhist ceremonies (alongside human beings). I do not feel he is referring to allegorical creatures. I believe he refers to real entities.
Shakyamuni describes how bodhisattva of the Lotus Sutra can detect the scent of heavenly beings. Metaphorical devices would not have a scent. The sense of smell is one of our most tangible of physical senses. The spirit realm is not strictly material but it is physical. Often people confuse material and physical. An energy, force, entity or realm can be physical and have scientifically understandable laws whilst not being material in the common sense.
Transcendence of Matter...
Shakyamuni often describes the Buddha’s characteristics as transcending matter. For example, in being able to see all the worlds in a certain direction. Alternatively being able to freely move anywhere in space or assume any physical form (often through rebirth) is described. All physical limitations are transcended.
Bodhisattva Wonderful Sound in particular has the ability to appear anywhere in the universe and to take on any ‘body’. His rebirths are not restricted to human form. Reptilian and non-human forms are also described. Buddha's are not restricted to human form.
Warnings to be on guard against negative reptilian influences...
It is stated that 2500 years after Shakyamuni’s death, at the height of the evil age, the Lotus Sutra should be spread widely. However he warns repeatedly that negative reptilians and others will try and seize the advantage. Also the evil age did not I believe, start at the beginning of Mappo or the Latter Age in Buddhism (around the 13th century) as commonly referenced in the SGI.
The Lotus Sutra refers to Shakyamuni's time as evil too. The latter age of Mappo is rather an intensification of an already existing evil period. This ties in with the work of Demeo in 'Saharasia' which shows that war-like societies only appeared after the emergence of the great deserts. The deserts traumatised a basically peaceful mankind (there is no definitive evidence of war prior to this date). The deserts appeared from around 4000BC (8) before this time North Africa and the Middle East were Mediterranean in climate. The Freemasons take their calender (Anno Lucis) as starting from this date. Lucis, or Lucifer the angel of light, is portrayed as a reptilian entity. It is also interesting to note that Buddhism outlines alternating good and evil ages in many places within the Lotus Sutra.
Protection...
Shakyamuni stated that even if one was cast adrift on the great seas and menaced by reptilians or by sea creatures thinking of the power of the Perceiver of Sounds, a bodhisattva in the Lotus Sutra, will afford great protection.
There is an association of reptiles and fish here. The protection of the Law found within the Lotus Sutra is the main theme of the above passage however. It is noted that reptilian humanoids are said to have amphibious backgrounds.
The Supernatural applications of the Lotus Sutra in daily life...
Pg 309 of the Lotus Sutra contains supernatural spells in the Dharani chapter. The Lotus Sutra speaks of spirit realms and paranormal elements. I do not believe that it is in the spirit of the Lotus Sutra to view the ‘super-physical’ elements as metaphors and the ‘physical’ elements as more literal. Researchers are finding that consciousness, words and language all directly affect our ‘physical’ world. Scientific enquiry and magic are becoming unwitting next-door neighbours.
Spirit and supernatural powers have been used to justify a world-view that there are greater powers ‘outside’ us than ‘within’ us humans. The Lotus Sutra, Nichiren Daishonin and the SGI have always stated that this, ‘externalising’ view is non-Buddhist. But in seeking to be a rational religion the SGI could overlook actual realities that are beyond this small ‘material’ frequency. Incidentally, Shakyamuni also refers to magic in the Lotus Sutra when he describes how he will magically send people and entities to support the upholders of the Lotus Sutra.
I define magic as the direct use of consciousness, or a symbol of consciousness, to affect reality.
There are supernatural spells written in the Dharani chapter, for example those of the daughters of the Rakshasa demons. Because the Lotus Sutra is viewed as so profound, even those entities which normally work against living beings vow to protect those who work for the Law found within the Lotus Sutra.
Bodhisattva Medicine King also gave supernatural spells to guard and protect those who uphold the Lotus Sutra. Bodhisattva Brave Donor offered ‘Dharani’s’ to protect those who uphold the Lotus Sutra. They protect against entities who wish to use the bodhisattva's shortcomings to their advantage.
Heavenly King Vaishravana, protector of the world, also wanted to shield and guard the teachers of the Law. He offered his spell. Heavenly King Upholder of the Nation, wanted to guard those who uphold the Lotus Sutra. He offered certain spells to the Buddha which can be found in the Lotus Sutra. He stated that these spells are pronounced by 42 million Buddhas and any who assaults an upholder of the Lotus Sutra has attacked each of these Buddhas.
The daughters of the rakshasa demons were called, Lamba, Vilamba, Crooked Teeth, Flowery Teeth, Black Teeth, Much Hair, Insatiable, Necklace Bearer, Kunti, Stealer of the Vital Spirit of All Living Beings. They said they will make it impossible for anyone who, on spying out the shortcomings of the teachers of the Law, try to take advantage of them.
Anyone who does not heed their spell will have their heads split into 7 pieces (Pg 309). Some people interpret ‘head’ to mean ‘mind’ - so those who attack the upholders of the Lotus Sutra will find that their mind has split, it is said. The dream that is reality will never trouble the bodhisattva, the daughters say.
Dream-like nature of reality
Physical reality, according to Buddhism, is inherently liquid. It’s essence is not substantial or nothingness. This is a key point to understand. It has aspects of both but is actually a third entity - life-force. Without knowledge of non-substantiality and the dream-like nature of ‘substance’ those who are incarnated in the physical realm can easily be controlled. If a person is not aware that they are the entity of the Buddha nature, if they are not aware that reality is like a multi-player dream that can be shaped from within, then that person can be enslaved. As unlikely as it may sound, the Lotus Sutra, Nichiren Daishonin, Tribal Shamanistic cultures, the Matrix movies and many others, all describe physical reality as a fluid phantom programmed by collective mind. This reality, although non-substantial in itself, is an emanation of a deeper, infinite and eternal reality. This reality is not composed of ‘things’ yet it is entirely physical. (The nature of life-force is a topic discussed in a separate essay).
Shakyamuni viewed physical reality as dream-like. Although recognising the dream-like nature of what we call physical reality, he viewed all phenomena as having a lawful, abiding nature. Shakyamuni advised against the habit of some of his contemporary philosophers to get bound up in arguments over what exactly is real and what is illusion. All is simply experience, how to be happy and save others from suffering is more important.
All reality, all ‘things’ are experience. There are temporary phenomena and there is the true entity (or life-state) which transcends it according to the Lotus Sutra. Actually, David Icke says a similar thing just using his own terminology. The Lotus Sutra, and the Daishonin both state that all phenomena, temporary and true, abides by an all-pervasive Law. This is the Mystic Law, which is also the entity of the Buddha’s life. Icke alternatively argues that the Infinite is beyond all laws. But perhaps Icke is thinking of mechanical ‘rules’ rather than an all-inclusive, functional creativity, that Buddhists term the Mystic Law. This is a Law that represents how phenomena function. It aims to reveals its abiding nature. It attempts to explain the function of phenomena (to reveal the true entity). At the same time the Law is thought to be the actual entity of phenomena too. It is at once both symbol and entity, cause and effect, self and other (see Gosho, The Entity of the Mystic Law, by Nichiren Daishonin). This means the Mystic Law is the symbol and the symbolised. That it is beyond separate cause and effect (and thus beyond karma which only manifests in the deluded realm of the matrix). It could be called the Mystic Function equally.
It also means life is beyond the illusion of separate self and environment. The nine worlds from hell to bodhisattva, described in Buddhism, represent life in its unenlightened, separate, aspect. The consciousness of the tenth world of Buddhahood contains and transcends all other life-states. I state the ‘consciousness of Buddhahood’ as all life-states contain all other life-states within themselves. However, only in the state of Buddhahood does one transcend all other life-states - an entity in the state of hell does not transcend the Buddha’s life but the Buddha’s life transcends hell.
Some might argue that talk of alien humanoids, the dream-like nature of reality and so on is weird and paranoid. However, there is accord between the views described. Each one emphasises the responsibility of the individual. In Icke’s view each person is the Infinite Consciousness. Each person in the Daishonin’s Buddhism is the eternal Buddha of Absolute Freedom. In the Lotus Sutra, every person is a son or daughter of the Buddha nature. Common mortals are merely trapped in the ‘Burning House’ of the ‘Three-fold World.’ They are temporarily unaware of the fact that that they are the true entity of the Buddha nature. In fact, Shakyamuni humorously describes how those trapped in the ‘Burning House’ are so engrossed in their games that they do not comprehend any danger or their own imprisonment.
What better metaphor could one want? The Burning House of the Simile and Parable chapter of the ancient Lotus Sutra describes the modern Matrix Movies and Icke’s view of physical reality succinctly. The Buddha who exists beyond the ‘Burning House’ has infinite wealth in the Lotus Sutra’s parable. This signifies how the infinite life or Consciousness which transcends the physical realm has unlimited creativity. Shakyamuni warned against being satisfied with the finite pleasures of the Burning House as it is at present (Pg 66). Shakyamuni implies that this particular physical reality (this house of ours) has not always been dominated by suffering. The reality we are dreaming collectively is on fire, but it need not be that way. The dream is dreaming us because we have been asleep!
We are each responsible for our own experience as authors of the universe. However, the realm we live in is itself alive. It also has thoughts and illusions - the ‘matrix’ is a good analogy. Our environment, our bodies, our reality, can, and does try to ‘live’ through us. It can try and ‘think’ with our minds. It can utilise our energies. This is why the Daishonin stated to become the master of our minds - lest our minds master us. Also, that should we slacken in our resolve even slightly negative forces will attempt to take advantage of us. Whether or not we are aware of this creative power, aware of ourselves as the true entity of all life, defines us as Buddhas or as common mortals blown about by the eight winds (forces in life that can throw us off-balance and control us).
Incidentally, Nichiren Daishonin explains in The Entity of the Mystic Law (2) that the Buddha and the common mortal, wisdom and illusion are essentially unified. The entity of our minds, from which both enlightenment and delusion spring is itself the true entity of life.
Nichiren Daishonin said this reality is like a dream within a dream in ‘A Sage And An Unenlightened Man’. He states one can not even be certain of one’s own existence. In ‘Embracing the Lotus Sutra’ he calls a lifetime a single night’s lodging at a wayside inn. In ‘Warnings Against Begrudging One’s Fief’ he states this life is like a dream. I would agree that this reality is a dream within a dream and that this dreaming has unfortunately been hijacked.
In the New Human Revolution, by Daisaku Ikeda (4), in the chapter on Shakyamuni’s early life, Ikeda writes how vibrant and strong the young man was. He describes how Shakyamuni’s whole life shone like the sun after he ‘remembered’ his enlightenment whilst sitting under the Bodhi or fig tree. Shakyamuni was a member of the royal Shakya clan. Some time after the inception of Buddhism the small mountain kingdom of the Shakyas, near Nepal, was attacked by a near-by kingdom. Many of the Shakyas were slaughtered.
Shakyamuni - Hybrid
It has been argued that some royal families may be related to reptilian humanoids (6). In other words, that they are from hybrid human-reptilian descent. This could include Shakyamuni Buddha. Shakyamuni’s Nepal region was said to be a central area for reptilians in ancient times. Perhaps the slaughter of the Shakya’s clan was retribution for revealing to humans jealously guarded reptilian secrets - secrets revealing how reality actually works. Such speculation may not be answerable. However, there is literary evidence to support the view that Shakyamuni regarded the Buddha’s characteristics, his own, as similar to those of a hybrid humanoid.
In the thirty-two remarkable physical features of a Buddha, Watson lists the following in his translation of the Lotus Sutra (Pg 339). They are all particularly relevant to a hybrid humanoid. Shakyamuni may also have been describing more than just human and reptilian humanoids, for example those with an amphibious background.
Some of these characteristics are amphibious, particularly the webbed digits and concealed genitals. Some are reminiscent of some reptilian descriptions – skin, eyes and hair that can radiate light, fangs and a very muscular body. A very muscular build is not something most people would normally associate with a human Buddha.
The tuft of shining white hair described between the eyes could have the function of the psychic third eye. This also signifies that the Buddha vision can see into all other realms. The light of the reptilian body is referred to in many ancient texts as the ‘Shining Ones' the ‘Illuminated' and so on. The knot of flesh at the top of the head is the crown chakra connecting the Buddha to all other dimensions. This implies that the Buddha’s connection to other realms is so well developed that it manifests a physical appearance. Shakyamuni was vegetarian so presumably he would have no personal need for the forty teeth and four white fangs also described as a physical characteristic.
It could be argued that the above characteristics are merely figurative. But in that case why choose such obviously hybrid ones? It could again be argued that all ancient references to reptilians are themselves merely figurative - but in that case why are they so widespread? Why are the references so deeply embedded in the Lotus Sutra, Gosho, Vedas, Book of Enoch even the books that became the Bible? Were our ancestors all deluded or just imagining the same things all over the world at the same time? I suggest that the references are there because they are actual reflections of reality. One can dismiss one reference in one ancient text but a common thread that runs throughout all of them time and time again is likely to be pointing to something real.
It could be argued that the Lotus Sutra is fantastical in places merely to impress upon people the immensity of the life-state of Buddhahood. That may be true to an extent but the arguments I make are still consistent with the general themes of the Lotus Sutra and the Gosho. These are themes that are repeatedly and seriously stated.
Another criticism that can be made is that of ‘literalism’ - not interpreting the Lotus Sutra intelligently according to the world we live in today. Literalism is the opposite of looking at the spirit of an author and the spirit of their work. So, does what I say fit with the essential spirit of the Lotus Sutra and Nichiren Daishonin? I believe it does.
I believe the following points are in keeping with both the words and the spirit of the Lotus Sutra and the Gosho:
There are a number of humanoid forms active on this planet and in the cosmos.
The Lotus Sutra is a teaching for many different humanoids, entities and spirits.
The Lotus Sutra itself is essentially a spirit entity - it is not set in stone.
Life and Buddhism exists on many different worlds.
Reality consists of multiple dimensions/realms.
Conscious entities can exist without a physical body.
Magic (direct effects of consciousness on reality) is real.
Temporary reality is fluid and dream-like (but remains physical and lawful).
Temporary reality is transcended by an eternal true entity (Universal Consciousness).
In conclusion I believe the points I make are not literalist but rather a reflection of the Lotus Sutra’s intent to reveal reality as it actually is.
Reality is literally ‘magical’ and beings and dimensions exist beyond those commonly acknowledged in our presently highly manipulated society. However, as Daisaku Ikeda explains, the greatest supernatural power is simply the ability to enable happiness in others and oneself - the beginning and the end point of Buddhism (5). This doesn’t mean however that we should meekly accept the narrow materialist vision sold to us in this evil age of Mappo (the period of great confusion that corresponds to the present age).
References
1) Daisaku Ikeda, ‘Life, An Enigma, A Precious Jewel’.
2) www.SGI-USA.org Online Gosho in ‘Members Resources’ Section (Open Access).
3) Burton Watson, Trans, (1993) The Lotus Sutra, Columbia University Press.
4) Daisaku Ikeda (1966), New Human Revolution, Volume 3, World Tribune Press.
5) Daisaku Ikeda, (1996) Lectures on the ‘Expedient Means’ and ‘Life-Span’ Chapters of the Lotus Sutra, Pt 2, World Tribune Press.
6) David Icke, Children of the Matrix (2001), Infinite Love is the Only Truth - Everything Else is Illusion, David Icke Books
7) Toth, M & Nielson, G. (1974) Pyramid Power, USA, Warner Books: 217.
8) Demeo, J. (1998) Saharasia, Natural Energy Works, USA.
9) Demeo, J. (2010) www.orgonelab.org
10) Chariots of the Gods
