budafiguraFrom de book: “THE ESSENCE OF SPIRITUAL SCIENCE". Anatomy and etiology of modern world conditions. First edition 1946.

Autor: Kut Humi Lal Singh – Kwang Hsih

Need we stress the importance of the DHAMMA? We only have to study world events, and their relationship to the mind of the individual to realize that no Faith or Religious Ritual, no matter how earnestly adhered to, can be effective unless we modify human nature, and such a task has not yet been tackled by any religious system, philosophical school, or fraternity. The emphasis is generally laid exclusively on tenets of orthodoxy and sectarian motives. It has been the privilege of the Spiritual Realm (Budhism) to face facts, and to seek the solution of all problems by delving into the human Mind and achieving a science of mental readjustment and regeneration. That is in ultimate analysis what the Dhamma is, a Science of the Soul.

The Dhamma is not a system of sentimentalism, or of blind faith. The Dhamma calls, rather, for logical reasoning and due self-control. It gives out no traditional stories; it stands on no dogmas, and its authority needs no ministering by any priesthood. That is why it makes us the unique instance of a Religious Philosophy that has no orthodoxical doctrines, or the need of any sectarian organization.

The Dhamma is more than a simple preceptive code, or a recount of delusive legends. It points to the mechanism of the Mind. That is why it is a transcendental Mindology, and when it awakens and expands Consciousness, it precludes all need for whatever religious pantheon and Theology. Its application is a soul enlightening process. Let us see how and why in the following analysis:

Law of Life, Dependent Origination


- Causality Process -

Ignorance causes Karma, because of errors and ill propensity;

Karma causes mental consciousness, or ideas, imagination and concepts of a delusive character;

Consciousness defines the dual character of sensations and impressions, as name and form of matter or body;

Body characteristics causes the existence of six sense organs;

Six Sense Organs depend on contacts with the rest of the world;

Contacts produce sensation;

Sensations bring forth desires;

Desires are provoked by attachments;

Attachments are a thirst for life or clinging to delusions of existence;

Existence is the product of birth through the hunger for individual self or egoistic designs;

Birth depends on old age and enchainments to worldly conditions and other delusions (maya), which because of ignorance forcibly fosters sorrow, grief, despair, decay and lamentation, and death.

Death marks the end and beginning of cycles of experiences of life, always delusive, and futile when not conscientiously catered to, not understood, or not duly heeded, to be reenacted again and again for as long as we fail to gain knowledge of the true cause of life and about the mechanism and betterment of our being so as to avoid the snares of convenient delusions and the fetters which are so agreeable yet so deterrent and nefast to us.

The Samyojanas, or Bonds of human nature.

1.- Delusion that personality is the whole self, and that it is immortal;

2.- The failure to realize that Morality is a Universal need;

3.- The belief that rites and mystic fancies, or metaphysical symbols are all efficacious;

4.- Sensual desire or greed and lust;

5.- Hatred, or obnoxiousness;

6.- Desire to prolong earthly delusions, hedonism, petting, sensuousness, use of heroic drugs;

7.- Desire to live further in this world at future times;

8.- Pride, haughtiness, self-sufficiency, arguing;

9.- Self-righteousness, restlessness, authoritarianism, totalitarianism;

10.- Ignorance, or failure to conceive the Truth or to live above the worldly deterrents and enslaved by delusions.

The Wheel of the Law and the Samyojanas may be referred to here as to the basic Principles of the DHAMMA, while the Dhammapadha or "Path of the Law and Ways of Virtue" gives us the true magic keys. We recommend a conscientious study of these in all the homes and Viharas. More advanced students will gain greatly by approaching the Tripitakas, and later the Sutras, specially the Avatamsaka and the Ch’an Sayings, for only through them will they be able to develop their inner capacities and the powers of Healing.

The whole DHAMMA rests on the knowledge of the conditions and functions of the Mind. Through Dhyana, or introspective reckoning, we reach the inner realm of the being, and still farther, where the self is Nonself, or rather, where all self-delusions, or Anatta (maya) are surpassed, transcended, enabling us through utter exertion to penetrate the intricacies of existentiality and vital creative processes, until we finally reach the basic mechanism of life in the Greater Essence where individualization finds its source.

This pushes us far into the secret of life, mainly to the TATTWAS[1] or Life Principles, which are the mainspring, or "Cause of causes" of all existing conditions. Of course, our Greater Consciousness, Bodha (not Vijñana, or mental cognoscibility, or knowledge) deals with the Tattwas, and it is through this inner mechanism of Spiritual Consciousness that we develop the Iddhis, or powers of creativeness. This is what the DHAMMA seeks to facilitate in all earnest individuals, being in its Esoteric aspect the SPIRITUAL SCIENCE which enables people to evolve and to transcend the realms of lower planes, and to attain All-Enlightenment.

Dhamma trains the Mind adequately, as no other philosophical or religious system could, so that the CHAKRAS in us may be duly fueled for their right functioning. We know of course that the Chakras or neuroendocrine apparatus are the "Wheels of forces" or cogs and flywheels of the vital mechanism in ourselves, and that the Mind is the feeder of this magnificent machinery. We have prepared several descriptive charts of this transcendental YOGA, and we highly recommend them, since they were made with the exclusive purpose of making the problems of life more understanding and solvable.

Life is a terrible set of riddles when these fundamentals are not known, and all earnest students must realize that the Spiritual Realm rests on the transcendental Science that transforms the being, makes possible his sublimation, or Divinization, and fosters his best aims onward to happiness.

The SANGHA cannot rest merely on the number of its adherents. It is strengthened, inspired and guided by its more devoted Elders the Bhikkus and Bhikkhunis, as well as the more advanced Followers of the Golden Path of Universal-Eternal Light. 

BUDHAS, the All-Enlightened Ones who are living expressions of the Eternal Spirit-Essence, must themselves make full use of their consciousness, or Budhi expression. But this awakening and stimulation of consciousness, and its orientation toward creative designs of Cosmic significance also rests on the Dhamma. No one could ever reach Budhahood without strictly adhering to the Dhamma, nor is anyone a genuine follower of the Noble Path, unless duly observing the Treatment of Double Self-Superation, which polarizes the human and heavenly energies of our being.

The Double Treatment of Self-Superation[2] comprises a twofold aspect, one purely human or immediate in implication, and the other Cosmic or Eternal.


Be Sincere.

Be generous.

Keep your promises.

Live up to your decision.

Forget all offenses.

Cast away all ill impressions.

Avoid sexual over indulgence.

Never Kill, hate, nor hurt.

Seek better experiences.

Avoid procrastination and sickness.

Deserve all Blessings.

Meditate three times daily.


Purify your Heart and Mind.

Be trustworthy.

Practice daily ablutions.

Respect all living beings.

Be fraternal toward everybody.

Do not eat flesh or cooked stuff.

Raise at least a child, a horse and a tree.

Do not make other suffer.

Seek your own betterment and supernation.

Let the Heart talk.

Commulgate with the high beings.

Heal and Bless whenever you can.

Analysis: The Human aspect invokes a thorough hygiene as well as a constant readjustment of the Mind, leading to a vibrant health and a happy livelihood. It is a program of wholesome life with the purpose of energetizing the being and making it worthy of the Guidance and Protection which the Disciple of Glorious Life seeks.

The Cosmic Aspect tends to link man to the superstructure of Universal Life, and this means human beings, all living creatures, Jinas, Bodhisatvas, Hutuktus, in fact all the categories of consciousness on all the Planes of Life. This aspect reveals still more than the previous one the moral, psychological and Divine or Universal super consciousness, better known as Budhahood (Spiritual Consciousness). In this Cosmic aspect man is Impersonal, yet not self-obliterating, the which proves that it is possible to ennoble human nature, or sublimates self, by adhering to Spiritual dynamics which is a furthering of material, mental and Spiritual economy. It is indeed highly doubtful that there is any moral code, or philosophical method as all-embracing and enlightening as this, being at once extremely scientific in designs and ecumenic in application.

Followers of the DOUBLE TREATMENT OF SELF-SUPERATION have it all to their own advantage to adhere to it, and as they earnestly keep up to it they will realize that it was designed for a high purpose. Indeed, it summarizes the whole Dhamma, and responds adequately to the modern demand for simplicity, yet facilitating rapid inner growth, health control, Chakras development, Iddhis attainment, annihilation of Karma and ultimate Enlightenment. Furthermore, this implies biopsychological overhauling, as well as Spiritual Guidance and Protection, since it predisposes the individual for greater experiences, and for Universal contacts and creative Consciousness.

We use the word "Spiritual" in the same sense as Creative Consciousness, Universal Essence, and Cosmic Realization, and its implication is almost identical with the word "Divine", which we also use quite a good deal. In this respect everything is Divine, and Spirit also, and we can understand that if we cater to same in the right manner. Yet the important point here is that we must strive earnestly for self-rehabilitation, or superation, considering that Faith is powerless in weak, turbulent, sick, abject, and deluded creatures.


[1] The TATTWAS are nine, five of which only can be known through the functions of the well trained Mind, and they are AKASHA, VAYU, TEJAS, APAS and PRITHIVI. Consult the RADIOMIND Chart.

[2] Note of the English Editors: According to historical accounts or as legend has it, the DOUBLE TREATMENT OF SELF-SUPERATION was handed over on Mount Kalahamsa, in the Himalayas, Tibet, by the Maha Chohan to his Disciple Maha Thera Visukarayananda with the command to present it to Humanity like a precious crown of jewels to mark the transformation of man and his reintegration to the Divine Realm.