Here is a discussion between Hannya and I about the Yoshida Hojutsu method and how its version of Shikigami relates to servitors: (Sorry that a lot of the images became broken in the email and I am requesting these again, he is a really busy monk but gave me these notes to share)
Shikigami and other musings…
I found some journals on Yoshida Shikigami. I wondered if this practice was similar to what we call a “Servitor” in the West.
There are a few ways to do this, but here’s how I do it:
1. Create a sigil or talisman that will be the physical base of the servitor.
2. Focus on the sigil with your intention.
3. Start gathering energy related to the purpose of the servitor. For example, you can use fire
elemental energy if it’s related to motivation.
4. Gather this energy and incorporate it into the sigil or physical base.
5. Start mentally programming the energy towards your goal with your intention and will.
6. Arrange the energy on the sigil into the shape of your servitor. It can be anything from an
animal to a simple sphere.
7. Name your construct and tell it its purpose, its time of operation, and its fatal flaw. The fatal
flaw is the word or ritual that will dissolve the servitor into pure energy and prevent it from
continuing to live on its own. This is so that the magician can reabsorb it. It is an extension of the
person's mind after all.
8. Bind the servitor's energy to a sigil or talisman for instant recall.
9. Send the servitor out on a mission.
Once the task is complete, perform a fatal flaw to dissolve the servitor into energy. Cleanse and
purify the energy before reabsorbing it.
Is this similar to Yoshida Hojutsu, or what is called a Tulpa? Is the creation process similar to Yoshida Shikigami?
Servitors may be a little different. Servitors are considered some kind of thinking energy
construct, but are really just an extension of yourself.
I think a true Tulpa acts and speaks for itself.
Is Yoshida Shikigami somewhere in between these two ideas?
> From here Hannya replies:
I see.
Servant-like servitors are like shikigami.
Part of the energy is programmed like a pseudo-life and used for a purpose.
In the Yoshida method:
1.) Repeat basic Qigong to improve one's output and power.
2.) The instructor instructs the participants to gather their energy into a sphere:
blue: protection
yellow: information transmission
red: attack
white: healing
thoroughly repeat the basic practice for each purpose.
3. Shikigamiization:
As an advanced program, the blue, yellow, red, and white energies that have been created up to
that point are given a human-like form, given names, and declared to be shikigami.
The commands given to them are within the range of protection, transmission, attack, and
healing that were repeated from the basics .
The name is conveyed, the corresponding spell (contents of the prayer) is conveyed, and the
shikigami is visualized reacting in approval of the command, and it dissolves into the air and
disappears.
Once the command is issued and released, it will permeate the subconscious if you forget about
it for a while.
Regarding "transmission," it is about humans receiving inspiration and ideas from the Akashic
Records. When information that is not in your body suddenly comes to you, it is because the
memories of all life forms that have died in the past are stored somewhere, and they are
contained in your genes during the process of evolution...or they are stored somewhere in the air,
and they can come down if you are in a state where your mind is open to them.
It is believed that the Shikigami of transmission actively collects them.
In Yoshida Hojutsu, you are instructed to always make the form human. This is because humans
reflexively imagine that communication will not work well with animals or geometric
patterns. The teacher himself is an expert, and when he was about to have a cerebral infarction,
the Shikigami told him very early on, called an ambulance, and when he walked to the car
himself, he was asked, "Where is the patient?" He told them, "I was definitely showing signs of
having a cerebral infarction soon, so please take care of it," and they looked at him with some
skepticism, but then he showed signs of a cerebral infarction in the ambulance, and they
immediately took care of him, so he was able to leave the hospital with minimal
damage. Common examples of the revelation of secrets in classics and myths are old tales of men
taking celestial maidens as wives or being constantly entertained by imaginary heavenly women.
It is said that in the past, after honing their ability to visualize Shikigami, they would end up
having sexual intercourse with the Shiki and making the relationship work.
(Hannya then delivers a bunch of notes on Yoshida Hojutsu):
Yoshida Hojutsu Basic Training
First, the foundation of the five elements of the jewel are
: breathing,
kushibi
, ki-do-ho 1 and 2
, genso-ho
, and buho.
In addition, the basic technique of genkou-shiyakujutsu is required.
If you don't keep up with these basics, you will lose the power of your foundation. This is called
basic physical strength in martial arts, and without it, no matter how many advanced techniques
you do, you won't be able to exert your strength.
About breathing, kushibi, and ki-do-ho
: When breathing abdominally, you breathe into your belly, but recently, the expression
"gathering strength in your belly when you feel fear" has become less common in literary works.
In this case, breathing into the belly strictly refers to the lower part of the lungs, the alveoli that
are not usually used for breathing, and air is put into the lungs by lowering the diaphragm. The
breathing technique combines chest breathing and abdominal breathing, and similar to the
theory of Chinese martial arts, you can exhale more with the assistance of your arms and posture.
After using a technique that releases and consumes ki, you will become unwell due to a lack of ki.
For those who are not practitioners, the increase and decrease of ki may be a topic of discussion
as a concept, but for those who actually use it, it's like suddenly becoming unwell and being
flustered, and since it can be cured by replenishing it, there is no interest in debating whether ki
exists or not. However, it may be meaningful to pursue the idea that different concepts and
existences are treated as a category of ki.
It is common in everyday magic to perform breathing exercises and kushibi to replenish ki, but
rather than replenishing it with one breathing exercise, the main purpose of this training is to
increase the amount of ki that goes in and out with everyday breathing, making the body
basically stronger and increasing the amount of ki that can be stored.
The kushibi technique is written as 'ki fire', and involves twisting the arms and flicking the fingers
to increase the amount of ki emitted from the hands and strengthening the perception of ki inthe palms.
There are many similar movements in Chinese qigong, and you can do them all, but it
would be good to limit it to a few simple movements like this and do them every day. However,
without a pioneer, it is difficult to narrow it down to just one movement.
Qi-do-ho involves moving Qi from the palm to the arm and shoulder, and doing something like
Xiao Zhou-tian, moving from the top of the head down through the front of the body, passing
through the thighs, and going up the back of the body. As with the kushibi, this leads to more
advanced techniques such as adding visual information, releasing the ball of Qi from the body so
that it can be projected, and adding a sense of Qi to the created Xuanguang.
・Xuan So-ho, Boku-ho
Xuan So-ho is training to recall food and other things and to recall tastes in the meditation space.
It starts with the most obvious taste training, but as you improve, you will also reproduce the
sense of smell and touch. Xuan So is a very good name, and training to reproduce the five senses
is absolutely essential to creating a mysterious existence.
In the beginning, Boku-ho involves closing your eyes and wandering around the room in front of
you with your phantom body, which you have memorized, but as you improve, you can increase
the distance. In the beginning, you can only reproduce the image and move around by
remembering the scenery, but as you improve, you can do it at the same time as Genso. In other
words, you can simultaneously reproduce the five senses such as touch, taste, and smell, and
walk through the illusionary world without feeling like it's real. This allows you to control dreams,
make physical contact with the Shikishin, and drink tropical drinks on a magically created private
beach. I don't like it because it uses up too much brain capacity.
・Genkou Eki
By linking the abilities that humans originally have, protection, attack, healing, and sensitivity, to
the colors blue, red, white, and yellow, respectively, and training consistently from the beginning,
you will be able to draw out the power of those colors.
Create a ball of light in front of you using a visualization method. This is done with your eyes
closed in the beginning, but as you improve, you can open your eyes and project it into realspace. This is called Kenki, which gave rise to the misunderstanding that it is something that sees
demons.
The created Genkou can be processed in various ways, and can be fired or surrounded to create
barriers or attack techniques. By transferring consciousness to the Genkou, one becomes oneself,
and using the theory of Ubuho, one flies through the scenery and covers the target, leading to
advanced techniques such as remote healing.
・Furitama
The technique of judging yes or no by the right or left rotation of one's own body, and sensing the
response from one's subconscious, can be made inconspicuous and compact by using a
pendulum. This is a basic and secret technique that can be used to sense all kinds of techniques
and existences, such as whether the other person is malicious, whether bad thoughts are coming
from them, or whether there is something wrong with the body. It is also a type of dowsing.
・Injection of Qi
All things that have been injected with Qi are called Shiki, and this includes things like ofuda.
Using carbon, burnt pieces of wood, and ink, which are easy for human thoughts to adhere to,
the ki and thoughts are put into various objects such as paper figures and stuffed animals. It
becomes an advanced technique if one simultaneously imagines putting the created Genkou into
an object while projecting Qigong-style Qi.
・Shikishin
By giving a human form to a familiarized Xuangu, giving it a personality, voice, clothing,
movement, and expression, giving it a name, and having it understand your mission and become
accustomed to using it, you can create a Shikishin. You communicate with them regularly, visit
their homes, and if you train enough to reproduce the five senses, you will be able to touch their
bodies, and if you improve even more, you can dispatch them to other people. However, if your
appearance or name is revealed to others, a skilled magician can take away your Shikishin, so you
must be careful.・Yuushu and Shiki Palace, Ten no Honmiya
The human mind is complex, and unless you give a name to a part of your mind, you cannot be
aware of yourself. Also, if you do not give it a shape, it is difficult for humans to recognize it.
Also, for the person, the inside of their mind is the whole world, and making seals and arranging
magic tools in reality is only an aid, and magic is basically something that is "trained in the
yakusha and activated in the yakusha". Therefore, as a part of your own world, create a room in
your mind called Ten no Honmiya, arrange the layout and fix it. Close your eyes, enter a
meditative state, and enter the room. By using magic there, the power of the magic will increase,
and you can also call all the Shikishin there for a meeting.
The rooms in which the four Shikishin live are called Shiki no Miya, and they usually reside there.
By visiting there, you can meet them on your own. By using healing magic in the Healing Palace,
you can speed up the speed at which you recover from your illness.
Yoshida Method Visualization Training Stage
Just an outline.
You have to practice for a purpose, so I don't think you can keep it up with just
practice. It's just an outline, so don't try to practice with just this.
1. Visualize simple shapes. Close your eyes and draw lines in the dark with light. Like circles and
crosses.
2. Visualize small objects .
3. Memorize a room, close your eyes, walk around the room as your phantom self and watch the
moving image from a subjective perspective.
4. Create and strengthen an image of yourself as the master spirit.
5. Close your eyes and practice reproducing sensations with just your memory. Start with the
taste of food. Once you get used to it, try touching and smelling.6. Once you get used to walking around in your image space, increase the distance (by the way, I
often use my home, the Great Buddha Hall, and my commute area). 7. Once you've increased the
distance to a certain extent, touch as much as you can while moving around in your image space,
starting with touching, then adding in the reproduction of the five senses, such as smell and
taste.
8. Visualize the four human abilities as four-colored balls of light (Xuanguang). As you improve,
you can also sense temperature and touch.
9. Set up an image of a person and train to turn Xuanguang into Shikishin .
10. Set up five rooms, four of which are Shikishin's rooms and one is your own room. You can
freely immerse yourself in the room, consult with Shikishin, and practice and activate your
techniques in that room.
11. Once you have learned how to project your energy remotely, practice projecting Xuanguang
far away.
12. Project a visualized image into real space with your eyes open ( manifesting ghosts).
13. Tactile training with Shikishin, sensory reproduction, free response, simultaneous control, etc.
14. Combine with Utoho, transfer your consciousness into the Genkou you have emitted, and by
applying Utoho, fly through the imaginary space and arrive at the target, then perform treatment
on-site.
15. Freely switch camera viewpoints, reproduce all five senses, and freely make Shiki, Genkou,
yourself, or the room appear, shifting consciousness as you wish to achieve your goal.
16. Freely hold meetings with 12 Shikishin, who are indistinguishable from living humans, interact
with them, and make them work automatically.
17. Realize that everything is the same without distinction, that gods are humans, and that the
true essence of consciousness is in the spirit world.Yoshida Dharma Higher Doctrine Contents
Just an outline. From the beginning, you will learn Shoden, Chuden, Joden, Okuden, Naijin,
Nakatsushinhoshi, Takatsushinhoshi, Nichirinhoshi, and more. Each section has about 5 to 10
teachings, and you will progress through one lesson (one book) per month.
Takatsushinhoshi
1. Ritual for healing and exorcism (comprehensive magic)
- Testing whether healing magic works with plants, etc.
2. Advanced techniques for Shikishin
Summoning four at once
3. Advanced techniques for Shikishin How
to put Shikishin into a wooden tag and use it
Converting other schools of magic, such as esoteric Buddhism, into magic
4. General theory on Shiki Palace, the underworld, dojo, etc.
5. Basic training system and its applications, general theory
6. General theory on remote magic,
sending basic magic to a distance Remote use method for sending Shikishin to a distance
Application of the art of reading and fortune telling
Nichirinhoshi
1. Ritual for O-nan
Combining various techniques to exorcise possessed spirits, etc.
2. Ritual of Tenichi
Combining various magic to improve luck and summon the correct law of causality
3. SquareHow to combine various ritual implements, creating a strong barrier
4. Ritual for burying oneself
Combining various magic to cleanse the land
5.
Ritual for exorcising evil spirits -
Combining various Shikishin use techniques to return curses.
Water-Falling Ritual:
A combination of various techniques to exorcise evil spirits that have accumulated in water
areas
Genpojin:
A strong barrier is created by simultaneously summoning and commanding the spirits of
knowledge 6. The Art of Resurrection
A funeral technique to exorcise the evil thoughts that have clung to the corpses of those who
have died an untimely death
Yoshida Hojutsu Remote Healing Technique
Today I practiced (and actually did) Yoshida Hojutsu's advanced remote healing technique using
ritual implements, which I have been preparing and practicing for the past 3-4 weeks.
First, I poured five types of thoughts, healing, response, protection, attack, and overall, into the
five elements of the five elements shown in the picture (barrier support pole) over a period of two
weeks, and then I also spent two weeks preparing the divine life element, which is a magic staff,
with thoughts.
I also prepared a healing talisman that I had been persistently filling with thoughts over a period
of two weeks as a target for the thoughts to be sent out, and told the patient (mother) to wear it.
Once that was all prepared, I placed the five elements of earth, water, fire, and wind in a
pentagon (the apex was the direction the patient was in), walked around the sides of the
pentagon in a rabbit-like manner while emitting energy from my feet, and then purified the inside
with a kuji-kiri to complete the barrier and prevent it from being disturbed by evil thoughts.
I sat next to the five elements of the central key, and held the part of the divine life element,
which is a magic staff, that absorbs the practitioner's energy with both hands, and when I sent
energy, the energy became a spiral at the part where it rotated, and the energy came out from
the emission part.
In sync with that, I use Kenki (visualization of opening the eyes) to bring out a white (healing)
glow from my staff with my eyes open, and it floats in a sphere in front of my eyes. Next, I
transfer my will (the star of consciousness that I am myself) to the glow, and make myself thatglow (the same trick as transferring to a Shikigami). The glow becomes a somewhat human-
shaped light.
I then re-imagine the path to my parents' house in the same way as in the normal training of
Ukuho, and in the meditation space, the mass of healing light that is myself connected to the staff
leaves the entrance of my house, passes in front of the Amida Hall, flies low slightly above the
damp ground, passes through the wooden gate, glides over Nishiatoyama, glitters, crosses a
small bridge, turns at the special education hospital while glancing at the deer, crosses the fence,
slips through the entrance, and finds my mother sleeping soundly in the kotatsu in the living
room.
The patient is enveloped in a shining healing light as if wrapped in the mystical light, the same
spell as the healing talisman he gave him is repeated, and the ki sent from his physical hand
continues to form a tail of light from the tip of the staff, enveloping the patient. The light
continues to cover the patient for about 15 minutes (target).
Basic ki handling, mystical light command, divination, shikigami command, barrier techniques,
and ki-guiding techniques are all combined and performed simultaneously. The higher level
techniques such as "manifest demon (visualization of eye opening)", "sensation reproduction",
"will possession", "simultaneous divination", and "qigong strengthening (practical level)" are
particularly difficult. Is it really that difficult to hone magic to a practical level?
Yoshida Hojutsu Wooden Tag (Images broken and not recoverable - asking for these in email)
The photo is of wooden talismans from Yoshida Hojutsu. Also known as wood spirits or sealed
divine figures. Today, I finished charging (putting the soul into the talismans) for 14 days, so I'm
uploading it as a milestone. I also bought some old-style talismans as spares
, so I'll post them here. The top row is the one that Tonagi from Magic Pavilion supervised the
design, and I think it was laser engraved. It has been officially adopted as a talisman sold by
Yoshida Hojutsu. Each one is engraved with a blue dragon, a kirin, a phoenix, and a spiritual
turtle, and is a talisman for protection, sensitivity, attack, and healing, and the "Kaname" where
everyone is gathered is a little larger.
The bottom row is an old-style design that has been used in Yoshida Hojutsu for a long time, and
it is a little dirty because it was intentionally burned a little with fire when it was made, so that
carbon easily adheres to human thoughts. Was metal powder used in the paint for that reason? I
wonder if it was put inside. The one in the middle is upside down.
They are activated by using magic to seal in the corresponding thoughts (or rather, the thoughts
are the essence, and matter is merely a medium to absorb and maintain them). Identification
symbols are written in the form of mythical beasts or letters so that it is clear what thoughts have
been put into them. (The written letters have no mystical powers). They can also contain spirits.
(However, they do not last long as they return to the body when the healer falls asleep.)
When performing remote healing, the talisman containing the thoughts is mailed to a distant
person, and the thoughts are used as a lure to send out the thoughts. Even without such an
anchor point, it is not very effective on a practical level.I'll show you my talismans and magic tools.
1. Japanese sword (protective sword) Leftmost
A Japanese sword from the end of the Edo period. It is used in Iai, but it can also be used for
fighting.
Here I will explain about "protective swords".
As protective swords, they are placed on the body at funerals or given to newborn children. They
are mainly short swords so that boys and women can use them, and the family crest of one's
family is engraved on them.
The teacher at the Iai dojo said that there is a rumor that imitation swords can also be used as
protective swords because spiritual beings cannot tell the difference between a fake and a real
sword... In Iai, there is a method called Shihogiri Akumaharai, where you cut on all four sides with
the intention of exorcism, so there may be a demand for it.
As for Yoshida Hojutsu, it seems that it originally started when there were actually intruders who
would come to steal corpses and their belongings or rape corpses, and the guards would protect
themselves with swords and actually kill them. By the way, iron and steel are difficult to store
spirits in, so they are not very suitable for what is called "protective items" in the art of magic. (It
is from a different school, but perhaps something like a peach sword would be better in that
case.)
2. Yoshida Hojutsu Wooden Tag (first row, far left)
There are four types: attack, protection, healing, and transmission, and they each represent the
symbols of Suzaku, Seiryu, Spirit Turtle, and Kirin. Adding burnt marks and copper powder to the
material makes it easier to store spirits. The prototype was created by Tonagi of Magic Pavilion.
3. Nordic Kuksa (first row, second from the left)
A wooden cup made from a birch burl. It is said to bring good luck and be used for a lifetime, but
the customs that have existed since ancient times were probably when everyone was poor, so
valuable items were probably treated the same way...
4. Yoshida Hojutsu Demon-repelling Water Container (first row, third from the left)
A wooden gourd from which water slowly seeps out. In the past, gourds were the only containers
available, and this is a remnant of that. The water for repellent is made by pouring one's will into
the water, and because of the nature of the water, it is easy to carry and sprinkle around. It can
exorcise evil thoughts.
5. Bronze cauldron? (First row, far right)
A replica purchased in Taiwan. Apparently the witch's cauldron was originally the only household
item used for cooking, and the theory seems to be similar for ancient Chinese bronze cauldrons.
6. Yoshida Hojutsu magic wand, second row
By persistently accumulating thoughts, it becomes a powerful companion. It has a tassel forsprinkling the water for repellent. It has a metal core inside, which is convenient for accumulating
and releasing thoughts.
7. Conch shell, third row, left
A conch shell still in use at the Omizutori ceremony. A reed is attached to the mouthpiece to
prevent it from damaging the lips. It is said that ascetics use it to communicate with each other
on the mountain, and also for exorcism and summoning. It can be blown.
8. Tibetan amulets, third row, left
This is of Amitabha Buddha. The beautiful geometric pattern is said to act as a talisman. Each
color and design represents a specific Buddha.
9. Turtle for I Ching Fortune
Telling The late chief priest of the family shrine, Tamukeyama Hachimangu, used to consult with
the people about I Ching divination, so he created a turtle I Ching tube himself. I borrowed it and
had a familiar sculptor recreate it.
I Ching is a form of divination based on the I Ching. I have already obtained a first-class I Ching
divination certificate. I also had the same sculptor carve a Tengu statue. I use it as a talisman.
10. Magatama
Paired magatama, Jomon magatama, ancient magatama. When two magatama are combined
together, they form a yin-yang diagram, expressing the flow of energy, rotation, and circulation of
yin and yang. It is also said that magatama before it was abbreviated were in the shape of a fetus,
and the ancient magatama that are excavated are said to represent life, as they look like a
photograph of a fetus in the middle of its development.
All of them are made of jade, and jade was highly valued in ancient Japan. This is from Itoigawa
Jade, located at the foot of a shrine where magatama are always exorcised. There is also the idea
that magatama are held separately by couples who are separated, and that they are breathed
into to infuse the soul and confirm their connection, and that they break when one of them dies.
For this reason, a man ordered a pair of magatama made of Itoigawa Jade, infused with a soul in
magic, and given to his wife as a gift for the two of them to share.
In Yoshida magic, they are also used for dowsing (shaking souls), and are a versatile tool that is
used as a talisman, and then removed from the neck and hung to learn various things through
shaking soul fortune-telling.
11. Incense sticks
In Buddhist rituals, after making mudras and performing self-defense rituals, incense sticks are
applied to the forehead and chest, rubbed with both hands, and rubbed against the chest. It is
said to be an exorcism, relaxes the body with the power of the incense, and has various beneficial
effects.In Yoshida Hojutsu, in addition to the usual uses, it is also used as a protective incense by
applying it to key areas where the energy flows in and out, with the intention of protection.
By the way, Hojutsu recommends using incense as an incense because it is worried about the
unpleasant taste of incense burned over a fire and the harmful effects of smoke, but temple staff
are a little hesitant to use incense as it is poisonous.
12. Pig
Purchased in Taiwan. As with pigs in Germany, pigs are a symbol of wealth, and in times of
poverty, livestock that increase and basic foods are loved as lucky symbols in most countries.
By the way, if you accumulate images of ethnic protection or happiness, does it increase its
effectiveness as a protective object in the Hojutsu sense? When I asked, he said, "It has nothing to
do with it at all."
13. Tibetan Heavenly Eye
A common one.
14. Fish Hook Amulet
It is often passed down in seaside island countries such as the South Seas. Amulets such as
carved fish hooks are said to protect you from starving (not being able to live) and provide you
with fish, and to protect your basic wealth and livelihood, so it is said that it is good to wear one
around your neck.
By the way, it seems that originally real fish hook bones and horns were hung as pendants for
emergencies, and this is a remnant of the time when people would actually go fishing and catch
fish with them if they were unable to live. The one in the photo is made of whale bone, which I
think is suitable for Japanese people.
15. Peach seed (mounted)
These are dried peaches that were left on trees in the grounds of Tamukeyama Hachimangu
Shrine, the family's local shrine, according to secret Shinto principles. These are then dyed
vermilion by a mounter, and are considered to be one of the best Shinto amulets.
In Japanese mythology, Izanagi was able to repel Yomotsuikusa in the underworld by throwing a
peach, and so he gave the name of God to the peach. This is because in ancient Japan, eating
peaches, which are a valuable polysaccharide, had the effect of curing illness (for people who
were basically malnourished at the time), and it was believed that curing illness = keeping death
away = driving away Yomotsuikusa, a symbol of death, and because peaches were thought to
have that much power, even the seeds and wood were thought to have the power to exorcise
demons. (Of course, they have no effect other than the fruit.)
16. JinmeichoThe reading method is a secret within the temple, as it is read aloud at the Omizutori ceremony at
Todaiji Temple. The names of all the gods in Japan are written on it, and they are read aloud and
invited to protect the execution of the ritual, but only the names of gods who existed at the time
the Jinmeicho was created are written on it.
17. Others
If I may add here, I like the Nordic Thor's hammer pendants and runes. Thor was loved by
farmers because he was in charge of rain and thunder, and even when Christianity spread to the
country, it was still worshipped in parallel with Christianity. At one time, Viking merchants wore
both Thor's hammer and a cross around their necks.
Yoshida Law
It's been a while and I'm meeting some people for the first time, so I'll write a little about Yoshida
Hojutsu.
Yoshida Hojutsu is a mystical system of ancient Shinto and Shinsenjutsu, and I think it's a system
of magic that is suitable for Japanese people.
You can learn it by correspondence or at a dojo, and it seems that you progress from beginner to
Shoden, Chuden, Joden, Okuden, Naijin, Nakatsushinhoshi, Takatsushinhoshi, Nichirinhoshi, and
the specialized course.
While I was away from Magic Pavilion, I completed the Takatsushinhoshi course and am now
training as a Nichirinhoshi. The magic formulas include the exorcism of evil thoughts
, the soul insertion system (making of talismans and protective objects) (power charging,
enchantment), soul shaking (down- singing), illness healing, and the use of the mind . I've only
been to the Nagano dojo once, but it seems that in order to progress in the training of the mind,
you will have to visit the dojo many times. I want to focus on training in the mind.
Tulpa
Tulpa became extremely popular through the internet and books. Simple versions were popular,
and you could create one by creating a detailed image, setting a personality, and having a
conversation with it.
Apparently, Japanese people have a certain affinity for magic and imaginary friends, and there
were quite a few people who were relatively positive about it and did it easily.
In the West, it seems to be treated with caution as a horror story, but this is based on the separation of the
monotheistic world from scientific reality, and the feeling that only creators and gods are allowed
to create, so it seems to be treated as a creature because of the abnormality of humans creating
something that is neither a god nor an angel.
In Tibet, there is apparently a practice of imagining Buddha in a dark room all day, but this is
apparently a Buddhist practice to avoid believing hallucinations are real.
In the West, there is a spiritual concept of "thought forms" in Theosophy, and Westerners seem to
have thought that tulpas were roughly this.
In David Neal's book, two similar beings, tulpas and tulkus, are introduced as different things. The
English spelling of tulpa, Tulpa, is also pronounced as Tulpa, so in Japan it has become Tulpa.
Tharpa refers to Nirvana, the state of Nirvana in Buddhism. Thought forms are created by making
full use of
David Neal's tulpa image. Tulpas disappear when the creator dies and are semi-material. Tulkus do not disappear
when the creator dies and are more material. A type of
Tulpa Yang God (similar to an out-of-body experience) by Takato
.
A phantom body (gyul) in Tibetan esoteric Buddhism.
By talking to Saito's tulpa pictures and dolls, a person's thoughts are housed and given a will, and then it is
imagined in the void (thought spirit). By imagining it in the void on the internet
and having a conversation with one person playing two roles, it is visualized and given a personality. It can also
be used for out-of-body experiences. In "The Path to the Eternal Void," the Yang God is oneself
with a material form. When scattered, it becomes a concern, and when gathered, it takes shape.
It is made up of five eyes and six eyes. He can see anyone and talk to anyone. He can eat just like
his physical self. Yin spirits are created by simply sitting in silence, and are a kind of spiritual
energy. He can see others, but they cannot see him. Of course, he cannot talk to people, and it is
impossible for him to eat anything. In Saito's book "Dr. Faust's Superman Awakening Method", we
also unconsciously create tulpas. This is what is called a living spirit. (Omitted) The hatred
thoughts accumulate in his presence, and eventually solidify and become a spiritual living being
(thought spirit). David Neal received an explanation about tulkus and tulpas from Dailarama
XIII. Bodhisattvas are the basis of countless magical forms.
In a state of complete mentalconcentration, the Bodhisattva can manifest his own illusion (tulpa) in the three thousand worlds.
He can create any form he chooses, not just human forms, but also inanimate objects such as
hills, walls, forests, roads, etc. He can also create immortality drinks that quench thirst, as well as
waiting phenomena. Tulpas can create all kinds of material entities. The 13th Dalai Lama said that
they are the manifestation of the power of the bodhisattva (as a spiritual entity, such as
Avalokiteśvara). He said that this is the power of the bodhisattva as a spiritual entity, not that of a
human being. The Dalai Lama probably meant to talk about the transformation of Avalokiteśvara,
but I don't think she quite got it. Ms. David Neal's interpretation is that the power to create
magical forms, such as tulkus or tulpas, which are less permanent and material, is not exclusive
to mystical exalted beings such as bodhisattvas. Any human, divine or evil being may possess it.
The only difference is the degree of power, which depends on the strength of concentration and
the quality of the mind itself. Is her observation correct? It should be noted that the official
Tibetan view is that all the Dalai Lamas are tulkus (incarnations) of Avalokiteśvara. Tulkus are not
beings created by human hands, and therein lies a hint to the true answer of Tulpa. The concept
of Theosophy, to which David Neal belonged, was based on the idea that differences were only
based on the strength of energy, such as the famous classification of physical body, etheric body,
astral body, mental body, and causal body, and that people were accustomed to the idea of
spiritual beings that people could create with images, so perhaps that is how he interpreted
it. Tulkus... a body created spiritually Tulpa... something created spiritually, a person who creates
spiritually, something created spiritually (same meaning as Tulku) When translating Tibetan
scriptures, both words are translated as 'manifestation', 'embody', or 'transformation'. They are
sometimes translated to mean something that a Buddha creates spiritually. These are Buddhist
terms, and are the original meanings of Tulkus and Tulpa. So what exactly are 'manifestation',
'transformation', and 'transformation'? It turns out that the concept of the word 'tulpa', which
David Neal popularized and is becoming famous in Japan, is the result of many twists and
turns. The original Talpa is a Tibetan esoteric term for a 'manifestation' (transformation,
transformation), and the Dalai Lama is a Talpa (Tulku) of Avalokiteśvara, and the 13th Dalai Lama
said that 'Bodhisattvas create countless Talpas in the real world'. The Mahayana Buddhism
concept of the three bodies, familiar from the 'Ten Stages of Being' and other sources, can
answer this question. The question is what is the true form of a Talpa, how can one create one,
and is it even possible to create one in the first place. The three bodies are Chuk (dharmakaya,
self-nature), Longk (reward, enjoyment), and Tulku (manifestation, transfiguration,
transformation), and represent the three aspects of the nature of the Buddha and how it
manifests. In Tibetan esoteric Buddhism, the three bodies also refer to the three aspects of the
essence of the human mind and how it manifests, according to the Tathagatagarbha thought,
which discusses the correlation between Buddha and humans.
The three bodies well representthe Tibetan esoteric Buddhist idea that the various latent abilities possessed by the human mind, such as the essential brilliance and infinite creativity hidden deep within the human heart, the unique individuality of each person, and the pure willpower that influences reality, all manifest in
accordance with these three concepts.
