One question that tends to make Western Occult practise scarce and barren to the walk of the spirit and counsciousness towards becomeing a chief form of substantial brains is due to two facts/principles;
1. Peak goals for magickal practise are designed at a physical or end outcome to back ones fitness in this choosy realm and version.
2.The Practicant of Occultism does not understand his objection nor does he understand the form of the services he is attempting to control/direct
belwo is a system from the Bhuddha which explains our objection and can be recycled as a tool to arise e chief right to be heard of existence that is betond the irons of damage as we know it in the everyday objection. It too serves to aid us in worldly wise what results/goals we may wish to shot to conspicuous
The assemble words of the Buddha ahead of time dying were;
'Disciples, this I complain to you: All conditioned gear are field to section - dispute on untiringly for your conveyance.' (Mahaparinibbana Sutta)
The prayer to survey the form of our condition;
* Sappae
Sangkhaaraa Anijjaa (emotions rections and
experiences are gray and interim)
* Sappae
Sangkhara Tugkhaa (all public abovementioned
phenomena of inner health reactions and experiences are; wristwatch, participate shape
and forms which maintain or bring damage as their form) [we display for
the smooth gear a long time ago they are gone, and the connote actions wehen
they acquire as a result thrill, love psessions, our health our shape our
partner etc are damage in the end] ]
* Sappae
Tammaa Anadtaa (all gear in Making
[evrrything], is deceased of a permanent self or assurance [the "HOT" cinders
are in due course not hot anymore.. the "king of a imperial is in due course
no longer king, the "rule" is in due course lost in the description of
history etc] no thing can be designed to be "that is me" or This is
expectation.. zoom has a permanent assurance to it and is as a result
impermanent/empty of permanent form)
* Atuwang
Cheewitang (Type is gray [not
evermore])
* Tuwang
Maranang (Beating is particular)
* Awassang
mayaa maridtapang (Our death is particular)
* Maranabariyoesangmae
Cheewitang (we constraint all firm with Beating
in due course)
* Cheewitang
Mae Aniyadtang (our Lives are gray in
form)
* Maranang
mae niyadtang (OUr deaths are loud and
jump)
* WADTA
(This obligation be hard catch sight of of and significance about)
* Ayang
Gaayoe (0this shape)
* AJIRANG
(Is by yourself inside for a concise time)
* Ubedtawinyaanoe Chuttoe (as completely as it is lacking an
inhabiting spirit and has been flummoxed shown)
* Atisedsati
Batawing (it flow and lays on the surface)
* Galingkarang
iwa (close a log or bracken)
* NIRADTHANG
(becoming a senseless thing )
* Anijjaa
Wadta Sangkharaa (all "Sangkhara"
[phenomaena such as emocions, inner health opinions reactions and
experiences] are interim and passing[everchanging])
* UBAATAWAYATAMMINOE
( they come stylish occurrence and fade away shown - such is their form)
* Dtaesang
Wuubasamoe Sugkhoe (the extinguishing of
such "sangkharas" [pragmatic phenomaena] is tranquil and bliss!)
* Tugkhang
Anijjang Anattaa (Sufferings are end
and deceased of strength and any particular loud nature/qualities)
