Pathworking on the 10th Path of Malkut

GoldenDawnlogoDate: March 29, 2018
Time:  7:33 – 8:04 A.M.
Sun Phase: Rising, cloudy sky
Moon Phase: Waxing Gibbous in 30 degrees Virgo, Lunar Mansion of Awwa
Planetary Day: Day of Jupiter
Planetary Hour: Hour of Jupiter into Hour of Mars
Activities: LIRP, Pathworking of the 10th Path of Malkut, QC, ALU

I astral projected into the Inner Temple, which appeared Earthy and natural, not at all like a Cathedral, but with plants and rock features. I assumed the astral appearance of the Hierophant in red robe, red and green nemyss and performed the Lesser Invoking Ritual of the Pentagram with the Hierophant’s Wand.

I then exited the Temple through large double doors and, performing the Sign of the Enterer three times, sent myself flying down into the Sphere of Malkut. I landed before a vast green Temple. With the Divine Names of Adonai (אדוני) and Adonai Ha-Aretz (הארץ אדונ), its vast doors lumbered slowly open and I stepped into the Temple of the 10th Path of Malkut.

As I entered, the walls faded away and I found myself in a vast-domed Earthy realm. This space reminded me of a much larger version of the Biodome in Montreal, which has Earthy natural environments for different ecosystems within a domed structure. I tested the vision with the Divine Name of the Sphere and it grew sharper and clearer.

This place was brimming with life. My feet were wet with the crystal blue waters of a peaceful brook. Trees abounded and birds, deer, and other creatures were around. I made an offering to the King of the Elemental, Gob and asked him to kindly send a Gnome to guide me through the 10th Path.

I heard a low voice say “it is done.” Moments later, a male-looking spirit appeared before me. He had a great brown beard, wore a red cap on his head, and was dressed in a green coat over a brown vest and white shirt. He wore beige pants and had lively green glowing eyes.

I greeted him with love, respect, and blessings in the name of Adonai Ha-Aretz (הארץ אדונ),, which he returned.

“You wish to meet with the Mother, the Queen and Spirit of Earth?” He asked in a deep and gravelly voice.

I said yes and he instructed me to follow him into a cave. The narrow cavern entrance opened onto a winding tunnel through a grey-stoned cave with glittering blue crystals in its walls.

As we walked, I asked him about himself and about his People.

He replied: “I am of the People of the Gnomes.”

“You are Elemental Spirits of Earth?”

“Yes.”

“Does your People often work with humans?”

“Not often.”

“Why not?”

“Partly because most of your People have forgotten us. And partly because many among you destroy our dwelling places.”

“Ah yes, sadly many among us are greedy and destructive, detached from Nature. But I am not like them.”

“Yes, we know what you have done for plants and animals. Tread lightly when you walk in the forest!”

“I will,” I said. “How should I proceed if I wish to work with the Spirits of a forest and the Gnomes who live there?”

“Respectfully.”

“How should I begin to speak with them?”

“Make an offering at a Tree, sit before it with open or closed eyes, and invite any spirits present to introduce themselves. If they wish to do so, they will. If they do not, leave the offering there.”

“What offerings are best?”

“Food is best. Bread is good. Dipped in honey or syrup of maple is better.”

“Thank you, I will respect this. What kinds of things can Gnomes do for their friends among humans?”

“We can help with small things pertaining to our sphere, Nature, earth, gold, and contacting other spirits. Here, we are arriving.”

We stood before large stone doors carved into a vaulting cavern wall. As the Gnome spoke, the doors slid open.

“Thank you for your kind guidance, friend. May I ask your name?”

“GARGA is my name,” he said in his low and rumbly voice.

“Thank you, Garga,” I answered. “I am Frater S.C.F.V. or _________.”

“Honoured to meet you, _______” he replied. “I will wait for you here.”

I stepped into a vast stone chamber with plants growing up the walls. A narrow path led down the middle. On either side, I was surprised to see what appeared to be many knights in grey-black armour, all standing silently.

At the end of the central pathway, a spirit that appeared as a beautiful young woman with long, flowing brown hair sat on a rough black throne carved out of black glossy and volcanic stone that resembled obsidian. She wore a green and brown loose fitting gown and had bright green eyes.

Seeing her, I got down on one knee and greeted her with love, respect, and the blessings of Adonai Ha Aretz (הארץ אדונ).

“Oh so formal!” she said with a laugh. “But thank you. I am surprised to see you, Child of Earth. Few of your kind come here! Why have you come?”

I laughed and expressed my wish to be initiated into the Mysteries of the 10th Path.

“Very well,” she said in a silky and melodious feminine voice.

Speaking to the metal-clad beings on either side of me, she said:

“Golems, please leave us.”

It was then that I realized that these beings that resembled human nights were in fact animated entities shaped by the en-spirited forms of minerals from the Earth.

She placed a crown on my head woven of fresh ivy.

“Disrobe your form and lay on the white cloth on the floor.”

What she was asking me to do reminded me of the initiation ritual for binding oneself to the power of Typhon in the Papyri Graecae Magicae IV (154-285).

I followed her instructions and lay down on the form with arms crossed over my chest as in the PGM ritual, my eyes closed.

“Ah, how Airy and Fiery are your energies! You are often swept up by fiery passion and abstract thinking. You must learn to adapt. Ground yourself in the energies of Earth!” She proclaimed.

Then she crouched over me and pressed her lips to mine, as in a kiss, or a meeting of mouths in CPR to transmit air to infuse the lungs of the other person and resurrect them from the brink of death.

At once, a flood of energy came through my Sphere of Sensation. It felt calming, grounding, solid, stabilizing.

I remained in this position for a moment, after which she instructed me to rise and regarb, retaining the Ivy crown.

I did so and she began to speak:

“If you would rise to work with the realms and forces above, you must be soundly grounded in the Earth. Just as the flower roots itself deeply in the soil before it can send its pollen into the Air, so it is wise for you to do the same.

If you do not, not only can you not grow to reach the higher realms, but you will be like the seed of a dead plant, ever-swept this way and that, chaotically at the mercy of the whims of the Winds.”

I bowed to her and gave her an offering as thanks.

“Go in peace and tread lightly on the Earth.”

“I will, I said.

I returned to Garga and gave him an offering of bread dipped in honey as a thank you.

“Ah!” his usually grimly stern face lit up as he received it. “Thank you! Come, I will accompany you to the surface.”

Reaching it, I thanked him once more and blessed him in the name of Adonai Ha Aretz (הארץ אדונ). He returned the blessings.

I returned to the Astral Temple and performed the Qabalistic Cross and the Adoration of the Lord of the Universe.

Pathworking on the 29th Path of Qoph (ק)

GoldenDawnlogoDate: March 13, 2018
Time: 8:44 – 9:04 A.M.
Sun Phase: Rising
Moon Phase: Waning Crescent, Moon in 6° Aquarius, Lunar Mansion of Sa’d al Su’ud
Planetary Day: Day of Mars
Planetary Hour: Hour of the Sun
Activities: LIRP, Pathworking of the Path of Qoph (ק), LBRP

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I project into my astral Temple and don the form of blue robes and a blue and orange-striped nemyss. The temple appears blue and green with a large letter Qoph (ק) on a banner and engravings of Fish, alluding to Pisces (♓), the Sign attributed to the Path, and the Moon, the Tarot Major Arcanum linked to the Path, built into the architecture of the high-vaulted Temple. I complete the Lesser Invoking Ritual of the Pentagram and exit the Temple through its vast doors.

I stand before a tall Archway bearing the letter of Qoph (ק). As I stand here, I’m reminds that “Qoph” alludes both to the “back of the head,” which evokes the idea of the cerebellum. Appropriate enough, this Latin word as written in English, contains EL (אל), within it, the Divine Name of the Path of Qoph (ק). The cerebelleum at the “back of the head” controls our most basic primal instincts and motor functioning. The cerebellum is located behind the top part of the brain stem, where the spinal cord meets the brain, and is made of two hemispheres.

cerebellum2.jpgThe cerebellum receives information from the sensory systems, the spinal cord, and other parts of the brain and then regulates motor movements. This ancient part of the human brain coordinates voluntary movements such as posture, balance, coordination, and speech, resulting in smooth and balanced muscular activity. It is also important for learning motor behaviors. Although it is a relatively small portion of the brain,  about ten percent of the total weight, it contains roughly half of the brain’s neurons, specialized cells that transmit information via electrical signals. In Hebrew, Qoph suggest a “monkey or ape” (קוף), which invites reflections on our oldest primatological evolutionary origins. Since the cerebellum is such an ancient part of the primate brain, the two meanings of Qoph, “monkey” and “back of the head” are connected together.

I project through the Archway after performing the Sign of the Enterer three times. I see the 29th Path of Qoph (ק) come into focus below me, reaching up from Malkut (מלכות) to Netzach (נצח‎). I seem to come at it through a vast black space from far above, as if it are a target into which I am aiming to land after parachuting out of an airplane.

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“Dreaming VII” by Marie Antuanelle.

I plummet down into the Path and land in a vast ocean of blue-green water. A faint purple fills the background of the scene, and I’m reminds that this is the King Scale colour of the Path. But it also connects to the Sphere of Yesod, which is attributed to the Moon, the Tarot card attributed to the Path of Qoph (ק) .moon.jpg

The blue waters in which I float remind me of the energies of Chesed (חסד) and of the clothing of the High Priestess, attributed to the Path of Gimel (ג) way higher up on the Tree, to which the Moon is also attributed. The green hue of the water further reminds me of the colour of Netzach (נצח‎), whose Venusian (♀) Temple looms off in the distance, the endpoint of the Path of Qoph (ק).

I test the vision by vibrating the Divine Name of the Path, EL (אל) and Qoph (ק) multiple times and it becomes clearer. Lightning flashes and thunder boomes in the distance. Rain falls into the water in which I float. I kindly petition the King of the Undines in the Name of EL (אל) for a Guide to lead me through the Path of Qoph (ק) offering blessings as thanks.

A moment later, and to my great surprise, a large brown galleon with white sails comes sailing rapidly towards me out of the mists of fog. Engraved in its wood panelling are ornate carvings of fish swimming in a school. A rope ladder is cast down and I climbed it onto the deck to see there is only one being aboard the ship.

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The large galleon is helmed, funny enough, a tall pirate Captain-like figure in a red waistcoat with flowing grey hair, a sizable beard, and wild and glowing blue eyes. In one hand, he holds the ship’s large wooden-speaksd steering wheel. In the other, he holds a blue wand with a head formed from the Sigil of Pisces (♓).

I greet him with respect and blessings in the Name of EL (אל), which he returns. I ask him for his name in the Name of EL (אל) and the letters Qoph (ק)-Gimel(ג) -Aleph(א)-Lamed(ל) (Qophgal) form in the air as he pronounces “Qophgal.”

pirate.jpg

“Come, we sail now on the Path to the Temple of Netzach (נצח‎),” he tells me.

As we begin to sail, I see a green Temple glimmering in the distance, the Temple of Netzach (נצח‎). It has a domed roof, undulous curves and a large Sigil of Venus (♀) jutting out from the top of its dome.

“Look, the Spirits of Water swim with us,” says Qophgal through the rain.

On either side of our ship, dolphins, schools of fish and mermaid-like Undines swim in droves, periodically leaping out of the water only to splash back in. There must be as many as 100… the numerical value of Qoph (ק). I wonder what lessons the members of this School carries with them.

mer

“Mermaid” by Daren Horley.

As I stand beside Qophgal at the helm of the vast ship, I am struck by the Captain’s notable warmth of heart and coolness of head. When he speaks, his tone is kind, comforting, and warm, like hot cocoa on a cold winter’s day.

Here we are on an incredibly tumultuous sea with vast swooping waves, torrential rain, booming thunder, and flashing lightning bolts and he appears calm and warmly amused.

Emotions may swirl and storms may come forth,” Qophgal says, “but with a calm mind, we can flow with the currents.”

This seems to be a key lesson of the Path of Qoph (ק).

I soon see what appears to be a large spire-like tower emerging from the mist. As we come closer, I realize that it is a thin stone tower in the shape of two fish interwined and bound together with rope, clearly Piscean (♓) symbolism. The rope itself forms a winding path around the giant tower up which one can climb, as in the rough sketch below.

“You must climb alone, I’m afraid,” the Captain laughs.

tree.jpg

“You’ll meet another atop the tower. They’ll help you out. Come back when you’re done. I’ll meet you here.”

I smile and thank him then begin to climb the winding path around the spire.  It is slippery from the rain, which continues to beat against the tower from all sides. I wonder if lightning might strike me as I make my ascent, but thankfully, it does not.

At last, I reach the summit of the spire and see a beautiful Undine standing there. She is ethereally lovely in a light blue Grecian robe with blonde hair and glowing blue eyes, like those of Qophgal. We greet each other with blessings in the Name of EL (אל).

undine.jpg

In spirit, auric feel, and blue robed appearance, she reminds me of the High Priestess card, attributed to the Moon-path of Gimel (ג) between Tipharet (תראפת) and Keter (כתר). This seems to suggest a lunar connection to her through the Planetary attribution of the High Priestess to the Moon. The Moon, of course, is also the Tarot attribution of the Path of Qoph (ק). Like Qophgal, she holds a Pisces-headed wand (♓).

I ask if this spirit would kindly tell me her name in the Name of EL (אל) and she states that it is “Qophgiel (Qoph (ק).-Gimel (ג) -Yod (י)-Aleph (א) -Lamed ). I then ask if she would Initiate me into the Mysteries of the Path of Qoph (ק). She tells me that the Way of the Path is about riding the waves of emotion so as not to drown in them.

“Would you receive the energy of the Path of Qoph (ק)?” She asks. I nod humbly.

Qophgiel then performs the Sign of the Enterer and projects Piscean (♓), Watery energy into me through her Pisces (♓) Wand.

I receive it with the Sign of Harpocrates and immediately feel a flush of vulnerable emotion arising. “Unpurified, you cannot continue along the Path of Qoph (ק),” she says.

She raises a blue cup, which bears a Lotus at the bottom like the Ancient Egyptian blue lotus cups that inspired the Golden Dawn’s Water Cup, and pours it over me three times, saying “I purify you with Water.”

lotuscup.jpg

The water feels cleansing, rejuvenating and refreshing. Somehow, through the falling rain and despite the ocean water in which I had just voted, I can distinctly feel this water, as if it is exorcised and charged like the water in the Key of Solomon.

I equilibrate this influx of energy throughout my Sphere of Sensation with the Qabalistic Cross.

“If you would enter the Temple of Netzach (נצח‎) along the Path of Qoph (ק), carry with you this symbol.”

Around my neck, she places a circular blue disc-like lamen. It hangs from a band of gold. The lamen depicts a Water Triangle with the letter Qoph (ק) in its center.

qoph

This lamen seems to be the mirror image of the red lamen with the letter Shin (ש) within the Fire Triangle that I has received on the Path of Shin (ש), on the symmetrical other side of the Tree, linking Malkut (מלכות) to Hod (הוד) in the Pillar of Severity along the fiery Path of Shin (ש).

shin

“Thus purified and thus empowered, you are prepared to continue,” she says.

“Go in peace with the blessings of EL (אל) and attend to the Waters within and without.”

I thank her and offer her blessings in the Name of EL (אל).

As I walk down the winding path towards Qophgal’s ship, I feel the rain continue to fall upon my blue robe and blue and orange striped nemyss.

I return to the ship and the Captain pulls up the anchor. We continue to sail towards the Temple of Netzach (נצח‎), which draws ever closer.

“If you would be victorious in this life, stay your course despite the storms,” Qophgal tells me. “If you learn nothing else on this Path, remember this.”

Mermaid-like Undines and fish continue to swim alongside our ship. At last, we arrive at the green shore of the Temple of Netzach (נצח‎). I thank the kind Captain for his passage and salute him, which he returns.

As I stand before the great green doors of the Temple of Netzach (נצח‎), I hold up the symbol of Qoph (ק) that Qophgiel had given me and they slowly rumble open. A flood of green light issues forth from within. I slowly walk into the Temple and the scene fades to green and then to black.

I find myself back before the Altar in my astral Temple. I perform the Lesser Ritual of the Pentagram and close the Temple.

***

20180222_180336Once back in ordinary waking consciousness in my body, I cast a Rune as I often do after Pathworkings. Surprisingly, the Rune I draw is once again Gebo, the Gift Rune I drew after my Pathworking on the Path of Tav.

I’m again reminded of this Rune’s link to gifts, windfalls, forgiveness, and compassion. It is a Rune well-suited to the Pillar of Mercy-side of the Tree of Life on which the Path of Qoph (ק) is located. I feel grateful for the gifts I have been given by the entities I met on the Path in this working and offer thanks and blessings in return for them.

Update I: After this Pathworking, I feel very emotionally vulnerable, raw, and tender. The watery currents of this Path have stirred up some previously dormant feelings within me. I carry these feelings throughout the day as the mind begins to process them.

Update II: The day after this Pathworking, a steady stream of insights into my feelings flow into the consciousness. I gain some deeper understanding of why I have felt as I have in my past relationships and how of those old emotional patterns carry into my present relationship. The themes are fear, sadness, grieving, worry, and the tension between feeling limited and wanting freedom and openness. I spend the day working on these feelings, recognizing them as gifts of the Path of Qoph (ק). These watery energies begin to subside as I accept, acknowledge, and receive their insights. By the end of the day, I once again feel balanced and equilibrated and a sense of serenity returns where the Watery currents of sadness and painful emotions had flowed through.

Not-One, Not-Two: Qabalah, Zen, and the Diamond Sutra

By Frater S.C.F.V.

GoldenDawnlogoOne of the profoundest teachings of  The Diamond Sutra, one of the most influential Mahayana Sutras in East Asia and is a key object of devotion and study in Zen Buddhism states that there is:

No form, form is empty
No sensation, sensation is empty
No perception, perception is empty
No perceiver, the perceiver is
empty
No memory, memory is empty
No eye, the eye is empty
No ear, the ear is empty
No nose, the nose is empty
No tongue, the tongue is empty
No body, the body is empty
No mind, the mind is empty
No shape, the shape is empty
No sound, sound is empty
No smell, smell is empty
No taste, taste is empty
No feeling, feelings are empty
No thought, thoughts are empty
No suffering, suffering is empty
No causal link, causal link is
empty
No end of causation, the end of
causation is empty
No source, source is empty
No path, the path is empty
No knower, the knower is empty
No individuals, individuals are
empty
No dharmas (things, phenomena, conditions),
Dharmas are empty.”

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When the Diamond Sutra says “empty,” it means, empty of separate, isolated, independent existence. The Buddhist term here is Sunyata (शून्यता) – emptiness. A profound analysis of each of these phenomena reveals that without multiple other conditions beyond itself, on which it depends causally in order to arise, it could not appear at all.

Therefore, if you remove the necessary and sufficient conditions, as Western metaphysics might put it, that enable a phenomenon to exist, the phenomenon itself disappears. Because each of those conditions is itself dependent on still other conditions to exist, which themselves only interdependently co-arise, it follows that nothing ultimately has any separate existence, as the Diamond Sutra points out.

The ethical implication of this metaphysical claim is that to cling to any phenomenon as if it was permanent and independently existing, when in fact it is impermanent, interdependently co-arising, and empty of separate existence, results in suffering, unsatisfactoriness, or dukkha (दुक्ख).

A human being, for example, depends for his or her physical existence on the presence of an environment with sufficient oxygen, food, and water at the bare minimum to allow his or her continued living being, without which, he or she would cease to exist as a human being.

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The same is true for everything else, which depends on conditions beyond itself arise. Therefore, the Buddhist teachings suggest, everything depends on what it’s not to be what it is.

Or differently stated, nothing separately exists, everything only inter-is, which is just another way of saying that it has no ultimate separate existence of its own. In other words, it is empty of separate existence.

This is a point on which the Hermetic Qabalah and the Mahayana Buddhism of the Diamond Sutra School agree.

Each of the Sephirot on the Qabalistic Tree of Life is empty of separate existence. As one Anonymous writer noted,

“In Da’at, all sefirot exist in their perfected state of infinite sharing. The three sefirot of the left column that would receive and conceal the Divine light, instead share and reveal it. Since all sefirot radiate infinitely self-giving Divine Light, it is no longer possible to distinguish one sefira from another; thus they are one.”

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A well-known Zen Koan attributed to Master Chao Chou (778-897 C.E.) says “all things return to the One. Where does this One return?”

This phrase, properly meditated upon, is a powerful Zen technology for trigering a direct piercing of the veil of conceptual thinking, a direct seeing into the nature of reality.

But it could have easily been written by a Qabalist!

In the Qabalah, there is diversity and polarity, but it is all the manifestation of the same Source — Keter (כתר) — the Crown, Oneness or differently stated, nonduality. Without this One, there is no many.

But this, too, is not the deepest understanding. For Keter (כתר) is the manifestation of the Ain Soph Aur (אין סוף אור) , the Limitless Light, which we might call the pure awareness of Advaita Vedanta.

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This is a profound realization in its own right, but awareness itself is not final. For the Ain Soph Aur (אין סוף אור) appears out of the Ain Soph (אֵין סוֹף) , Limitless No-thingness.

And even this is not as deep as the rabbit hole goes for the Ain Soph (אֵין סוֹף) emerges out of the Ain (אין), Absolute No-thingness. This is the Absolute of Nisargadatta Maharaj in the Advaita Vedanta tradition, which he describes as “prior to consciousness.”

Thus, both Zen and the Qabalah teach neither duality, nonduality, nor emptiness is final and exclusively clinging to any of these understandings as the exclusive truth is a big mistake. Ultimately, reality is neither One, nor two, nor neither.

If that sounds inconceivable, that is, literally beyond conception, it’s because to the Ruach–to use a Qabalistic term for the personal I/ thinking mind–it is inconceivable.

The thinking mind can never grasp the ultimate nature of things; it cannot grasp the nature of its own emptiness and ultimate non-existence.

As Zen and the Qabalah both teach, to go beyond the realm of conceptual Ruachian understanding, even the Ruach, the thinking mind, the personal I, the subjective self, must be seen through and our hold released from it.

bodhisattva

This, too, is the subtlest truth of Zen and the core Ultimate of Rumi’s Naqshbandi Sufism, the Godhead of the Christian mystics.

Where is Ain (אין)? Everywhere and nowhere, right here, right now. “Just This!” belows the Zen Master.

And yet, if the mind thinks it has grasped Ain (אין)–the Zen tradition calls it Mu (無), Japanese for No–what it has grasped is not it.

Only concepts can be grasped. Only ‘its’ can be grasped, and Ain (אין) is no ‘it’ of any kind, but empty of all ‘its.’

That which is prior to concepts, prior to thinking, prior to Oneness, prior to awareness, prior to limitlessness, prior to thing-ness and phenomena-ness of all kinds, infinitely beyond, beyond, beyond, how could that be held in a hand, an understanding, a piece of knowledge?

Whatever knowledge may seem to be it, that it is not.

This is one reason the Qabalah describes Knowledge — Da’at (דעת) — itself as an Abyss; many are the Mystics who fall into the Trap of Knowledge, contenting themselves with concepts and missing the Nectar that no concept can provide.

To Cross the Abyss on the Qabalistic Tree of Life is to transcend Knowledge itself.

How could the thinking mind ever hope to manage this task that is impossible for it ? It couldn’t!

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To quote the Buddhist Heart Sutra,

“Avalokitesvara Bodhisattva was moving in the deep course of wisdom

which has gone beyond.

He looked down from on high and saw but five skandhas

(heaps of things that make up a human being — body, perceptions, feelings, mental formations and consciousness)

which, in their own being, were empty.

Here, O Sariputra, Form is Emptiness, Emptiness is Form;

Form does not differ from Emptiness,

Emptiness does not differ from Form;

whatever is Empty, that is Form,

whatever is Form that is Empty.

The same is true of feelings, perceptions, impulses and consciousness.

O Sariputra ,all dharmas (things, phenomena) are marked with Emptiness,

they have no beginning and no end,

they are neither imperfect nor perfect,

neither deficient nor complete.

Therefore, O Sariputra, in emptiness there is no form, no feeling,

no perception, no name, no concepts, no knowledge.

No eye, no ear, no nose, no tongue, no body, no mind;

no forms, sounds, smells, tastes, touchables or object of the mind, no sight

organ, no hearing organ and so forth to no mind consciousness element;

no ignorance or extinction of ignorance, no decay and death, no extinction of

decay and death.

There is no suffering, no origination, no stopping, no path,

no cognition, no attainment, nor anything to attain.

There is nothing to accomplish and so Bodhisattvas can rely on the Perfection of Wisdom without trouble.

Being without trouble they are not afraid, having overcome anything upsetting they attain Nirvana.

All Buddhas who appear in the three periods, fully Awake to the utmost

right and perfect enlightenment because they have relied on the Perfection

 of Wisdom.

Therefore, one should know the Perfection of Wisdom is the great mantra,

is the unequaled mantra, the destroyer of  suffering.

Gate Gate, Pāragate, Pārasamgate, Bodhi Svāhā!
गते गते पारगते पारसंगते बोधि स्वाहा,
Gone, Gone, Gone Beyond, Gone Utterly Beyond,
Oh, what an Awakening!”