So seeing at the feet of the cross was Mary Magdalene looking for one last time in her soul lover's eyes before the death of love (Eros?)

But in the distance is the Gnosis Knight Jason watching this scene of utter Substituted Love - (Bearing one another's burdens) this Eros (Romantic Love and Passion) in action?

The death of duality and the unitive power and wisdom of God; yes the bringing together in the bridal chamber of the groom and bride in loves Eros type death in cosmic reality?

The Gnosis Knight Jason comes close to the cross smiles at Mary Magdalene and whispers do you see by my eyes Mary?

I see two Christ's becoming Unitive in Jesus and his body, male and female?

I see Chokmâh (Wisdom) also on the cross in death with her husband part of Christ?

This is Eros (Romantic Love and Passion) of The Christ,
This is Eros (Romantic Love and Passion) of The Christ,
This is Eros (Romantic Love and Passion) of The Christ,

So I see Chokmâh with a full Red Rose Crown on the temple of the Christ; this is on the blessed head of Jesus, the son of humanity?

Then Jesus gives up the Eros (Romantic Love and Passion ) and dies?

The sky turns black to say is LOVE (Eros, the Romantic Love and Passion) really dead?

Then they take the body of Jesus to the garden tomb to plant the Rose Bush Seed of Love (Eros, Romantic Love and Passionate Love) in the earth for three days to grow into the fullness of Agape (Universal Love?)

Then Mary Magdalene waits in the bridal chamber (human heart) she keeps the hope and knowing Love's Passion is stronger than death itself?

The Gnosis Knight Jason is waiting to see his Queen Chokmâh (Wisdom) come from the garden tomb as well?

Then on that blessed morning Mary Magdalene says the blessed words my Teacher?

The rest of the story is known.

But Gnosis Knight Jason sees a woman caring for a budding Rose bush and she turn's and smiles; yes Knight Jason; It is I the Queen part of Christ; Chokmâh (Wisdom) Herself?

So The Queen Chokmâh (Wisdom) says to the Queen's Hand; the Knight Jason; it is I, Chokmâh (Wisdom) Herself Again?

Because Her Knight Jason was shocked and never answered the first time?

Because he thought she really is apart of The fullness of Christ Itself?

Then the good Knight Jason answer's; I am not worthy to be your blessed hand my Queen?

But the Queen lets her Knight give her a sweet kiss on her Blessed and Holy lips to make Knight Jason's unworthy lips clean again?

So this sweet holy kiss to make his lips worthy and clean in Cosmic Reality?

The Knight Jason replies - "Thus from my lips by thine my sin is purged." 

Then the Knight Jason asks my Queen am I also begotten and reborn by the sweet loves holy kiss in Cosmic Reality?

The Queen Smiles and says that is how the children of Wisdom are begotten in Cosmic Reality. 

Then he kneels and she crown's her knight; a king of her unitive gospel of Wisdom and Life?

Then Chokmâh (Wisdom) says She will give you a Red Rose Garland to grace your head and present you with a glorious Red Rose crown.

The Bridal Chamber is now open for unitive Wisdom to enter into the blessed garden of the groom and bride once more in Cosmic Reality?

Now the Knight Jason And King rides from that garden tomb with Chokmâh (Wisdom) before all time in Cosmic Reality?

You see Knight Jason sees Red Rose Petals falling from Heaven before her blessed feet in Cosmic Reality bringing The Love, The Passion Of The Love, Friendship and True Life before Her everywhere She goes in Cosmic Reality?

The Rose Fragrance of Chokmâh (Wisdom) fills Cosmic Reality Itself with the Sweet Fragrance of Love and Life and The Fragrance fill's The Groom's And The Brides of Cosmic Reality Itself?

This adds the sweet Rose Fragrance to the bridal chamber of bridal chambers in Cosmic Reality?

The Knight Jason's symbol of love and romance is a single Red Rose to give this single Red Rose to his sister bride in Cosmic Reality?

But Christ's Passion is this Romantic Love And Passion Overcomes death; this death is not to stop the anger of God falling on humanity from The Father and The Mother parts of God?

But it is a unitive Substituted Love to bring unitive power and wisdom to craft together groom and bride again in Cosmic Reality?

This is to bring unitive power and wisdom and craft together the duel flames of Adam and Eve in the bridal chamber again in Cosmic Reality?

So Chokmâh (Wisdom) Crafts and Sews together The Wedding Garments of the Male and the Female Knights of the Unitive Kingdom of The Single One in Cosmic Reality?

So human wedlock in the flesh is a symbol of a higher Cosmic type wedlock?

So romantic love and human wedlock is the door way to the garden and the bridal chamber of chambers in Cosmic Reality?

So the Romance and Passion of Christ is this,

This is Eros (Romantic Love and Passion) of The Christ,
This is Eros (Romantic Love and Passion) of The Christ,
This is Eros (Romantic Love and Passion) of The Christ.

Form is emptiness
Emptiness is form

1. Sunyata (Emptiness) is the profound meaning of the Mahayana Teaching.

Two thousand five hundred years ago, the Buddha was able to realise "emptiness" (s. sunyata). By doing so he freed himself from unsatisfactoriness (s. dukkha). From the standpoint of enlightenment, sunyata is the reality of all worldly existences (s. dharma). It is the realisation of Bodhi — Prajna. From the standpoint of liberation, sunyata is the skilful means that disentangle oneself from defilement and unsatisfactoriness. The realisation of sunyata leads one to no attachment and clinging. It is the skilful means towards enlightenment and also the fruit of enlightenment.

There are two ways for us to understand this concept of sunyata in the Mahayana context. One way is to try to understand the explanation about its true nature. The other way is the realisation through practice. What we are going to discuss now is about its true nature.

Mahayana teachings have always considered that the understanding of sunyata is an attainment which is extremely difficult and extraordinarily profound.

For example, in the Prajna Sutra it says "That which is profound, has sunyata and non-attachment as its significance. No form nor deeds, no rising nor falling, are its implications."

Again in the Dvadasanikaya Sastra (composed by Nagarjuna, translated to Chinese by Kumarajiva A.D. 408) it says: "The greatest wisdom is the so-called sunyata."

This sunyata, no creation, calmness and extinction (s. nirvana) is of a profound significance in the Mahayana teachings. Why do we see it as the most profound teaching? This is because there is no worldly knowledge, be it general studies, science or philosophy, that can lead to the attainment of the state of sunyata. The only path to its realisation is via the supreme wisdom of an impassionate and discriminating mind. It is beyond the common worldly understanding.

2. The Significance of Sunyata and Cessation

The Buddha always used the terms void, no rising and falling, calmness and extinction to explain the profound meaning of sunyata and cessation. The teachings of the Buddha that were described in words are generally common to worldly understandings. If one interprets the teachings superficially from the words and languages used, one will only gain worldly knowledge and not the deeper implication of the teachings. The teachings of the Buddha have their supra-mundane contexts that are beyond the worldly knowledge.

For example, sunyata and the state of nirvana where there is no rising nor falling, are interpreted by most people as a state of non-existence and gloom. They fail to realise that quite the opposite, sunyata is of substantial and positive significance.

The sutras often use the word "great void" to explain the significance of sunyata. In general, we understand the "great void" as something that contains absolutely nothing. However, from a Buddhist perspective, the nature of the "great void" implies something which does not obstruct other things, in which all matters perform their own functions. Materials are form, which by their nature, imply obstruction. The special characteristic of the "great void" is non-obstruction. The "great void" therefore, does not serve as an obstacle to them. Since the "great void" exhibits no obstructive tendencies, it serves as the foundation for matter to function. In other words, if there was no "great void" nor characteristic of non-obstruction, it would be impossible for the material world to exist and function.

The "great void" is not separated from the material world. The latter depends on the former. We can state that the profound significance of sunyata and the nature of sunyata in Buddhism highlights the "great void’s" non-obstructive nature.

Sunyata does not imply the "great void". Instead, it is the foundation of all phenomena (form and mind). It is the true nature of all phenomena, and it is the basic principle of all existence. In other words, if the universe’s existence was not empty nor impermanent, then all resulting phenomena could not have arisen due to the co-existence of various causes and there would be no rising nor falling. The nature of sunyata is of positive significance!

Calmness and extinction are the opposite of rising and falling. They are another way to express that there is no rising and falling. Rising and falling are the common characteristics of worldly existence. All phenomena are always in the cycle of rising and falling. However, most people concentrate on living (rising). They think that the universe and life are the reality of a continuous existence.

Buddhism on the other hand, promotes the value of a continuous cessation (falling). This cessation does not imply that it ceases to exist altogether. Instead, it is just a state in the continuous process of phenomena. In this material world, or what we may call this "state of existence", everything eventually ceases to exist. Cessation is definitely the home of all existences. Since cessation is the calm state of existence and the eventual refuge of all phenomena, it is also the foundation for all activities and functions.

The Amitabha Buddha who was, and is, revered and praised by Buddhists around the world, radiates indefinite light and life from this "state of cessation". This state is a continuous process of calmness. It will be the eventual refuge for us all. If we think carefully about the definitions of calmness and extinction, then we can deduce that they are the true natural end-points of rising and falling. The true nature of the cycle of rising and falling is calmness and extinction. Because of this nature, all chaos and conflicts in the state of rising and falling will eventually cease. This is attainable by the realisation of prajna.

3. Contemplating the Implications of Sunyata and Stillness (Nirvana) by Observing Worldly Phenomena

All existences exhibit void-nature and nirvana-nature. These natures are the reality of all existence. To realise the truth, we have to contemplate and observe our worldly existence. We cannot realise the former without observing the latter. Consider this Heart Sutra extract, "Only when Avalokitesvara Bodhisattva practised the deep course of wisdom of Prajna Paramita did he come to realise that the five skandhas (aggregates, and material and mental objects) were void."

Profound wisdom leads us to the realisation that all existences are of void-nature. The sutras demonstrate that the profound principle can be understood by contemplating and observing the five skandhas. We cannot realise the truth by seeking something beyond the material and mental world. The Buddha, using his perfect wisdom, observed worldly existence from various implications and aspects, and came to understand all existences.

In summary, there are three paths to this observation:

a) We should observe the preceding state and the current state of conditions. i.e., Observation according to the concept of time.

b) We should observe existences according to their interrelationships. i.e., Observation via the concept of space (either two or three-dimensions).

c) We should observe the true nature of all myriad beings. This is like observing the worldly existences of a point, a line and an area. Those with supreme wisdom understand the true nature of all worldly existences by observing vertically the relationships between the preceding and current conditions, and horizontally the interrelationships. Then we can understand the true meaning of void-nature and nirvana-nature.

3.1 By observing the preceding-stage and the current-stage conditions, we can verify the Law of Impermanence of all worldly existences. All existences, be they material or mental, be they the material world, or the physical or mental states of sentient beings, are subject to continuous change.

The world may have certain states of beings where they stay static or are in equilibrium on a temporary basis (for example hibernation). But when we observe them with supreme wisdom, we will find that not only do they keep changing on a yearly basis, but also that this change applies to even every briefest moment. After the current state of conditions have ceased to exist, the newly-formed state materialises. This is the state of rising and falling. The rising and falling of each small moment reveals that all existences are ever-moving and ever-changing.

Conventional scholars have a very good explanation of these ever-changing worldly conditions. However they, including the practitioners of dharma, try to make sense of the reality from the ever-changing worldly existences. That is, they are fooled by the material existences and are not able to understand the deeper truth of all existences.

Only those with the supreme wisdom of the Buddha and Mahabodhisattvas realise and understand that all existences are illusions. They understand that existences are not real from the observation of the flow of changing existences. The numerous illusionary existences may well be diverse and confusing, arising and decaying. But when we look into their true nature, we will find them void and of nirvana-nature.

On the other hand, since all existences are of nirvana-nature, they appear from the perspective of time, to be ever-changing. They never stay the same even for the briefest moment. Impermanence implies existences do not have a permanent entity. This is another implication of the nature of sunyata and stillness.

3.2 From observations of existence via inter-relationships, we can conclude that nothing is independent of the Law of Causation, and that everything is without ego. For example, the Buddha explains that the individual sentient being is composed of physical, physiological and psychological phenomena. The so called ego is a deluded illusion which does not exist in reality. Its existence depends on the combination of both physical and mental factors. It is a union of organic phenomena. Thus we call it the empirical ego. It is a mistake to cling to it as an infatuated ego.

The Indian concept of the supreme spirit implies someone who rules. The spirit is the ruler who is independent of is self-dependent and all causes. In other words, the spirit is the one who is free from all primary and secondary causes (for physical and mental aspects). The spirit is the one who has the soul of his own body and mind. This is the ego or supreme spirit that the theologists cling to. From their view point, the only way to avoid physical and mental decay is to be self-determined and self-sovereign. In this way, the supreme being can stay permanent in the cycle of reincarnation, and return to the absolute reality by liberating himself from life and death.

But from the profound contemplation and wisdom of the Buddha and Mahabodhisattvas, we know there is no such reality. Instead, egolessness (non-self) is the only path to understand the reality of the deluded life. All existences are subject to the Law of Causes and Conditions. These include the smallest particles, the relationship between the particles, the planets, and the relationship between them, up to and including the whole universe! From the smallest particles to the biggest matter, there exists no absolute independent identity.

Egolessness (non-self) implies the void characteristics of all existence. Egolessness (non-self) signifies the non-existence of permanent identity for self and existence (Dharma). Sunyata stresses the voidness characteristic of self and existence (Dharma). Sunyata and egolessness possess similar attributes. As we have discussed before, we can observe the profound significance of sunyata from the perspective of inter-dependent relationships. Considering dharma-nature and the condition of nirvana, all existences are immaterial and of a void-nature. Then we see each existence as independent of each other. But then we cannot find any material that does exist independent of everything else. So egolessness also implies void-nature!

3.3 From the observation of all existences, we can infer the theory of nirvana and the complete cessation of all phenomena. From the viewpoint of phenomena, all existences are so different from each other, that they may contradict each other. They are so chaotic. In reality, their existence is illusionary and arises from conditional causation. They seem to exist on one hand, and yet do not exist on the other. They seem to be united, but yet they are so different to one another. They seem to exist and yet they do cease! Ultimately everything will return to harmony and complete calmness. This is the nature of all existence. It is the final resting place for all. If we can understand this reality and remove our illusions, we can find this state of harmony and complete calmness.

All our contradictions, impediments and confusion will be converted to equanimity. Free from illusion, complete calmness will be the result of attaining nirvana. The Buddha emphasised the significance of this attainment and encouraged the direct and profound contemplation on void-nature. He said, "Since there is no absolute self-nature thus every existence exhibits void-nature. Because it is void, there is no rising nor falling. Since there is no rising nor falling, thus everything was originally in complete calmness. Its self-nature is nirvana."

From the viewpoint of time and space, we can surmise that all existences are impermanent, all existences have no permanent self, and nirvana is the result of the cessation of all existences - the Three Universal Characteristics. But there are not three different truths. Instead, they are the characteristics of the only absolute truth and the ultimate reality. This is the explanation of Dharma-nature and the condition of nirvana. The three characteristics are the one characteristic, and vice versa!

We may cultivate our meditation, contemplating the impersonality of all existences. This will lead us to enlightenment via the path of voidness. Contemplating nirvana and complete calmness leads to enlightenment by the path of immaterial form. Contemplating the impermanence of all existences, leads us to enlightenment by the path of inactivity (no desire).

The Three Universal Characteristics are the other implications of Dharma-nature and nirvana. The paths to enlightenment are also the same cause of absolute reality. All of them return to the Dharma-nature and the condition of nirvana. In short, the teachings of the Buddha start from the observation and contemplation of all worldly phenomena. They are like thousands of streams of water competing with each other, and flowing from the top of the mountains to the bottom. Eventually, all of them return to the ocean of voidness and nirvana.

4. Sunyata and Cessation is the Truth (Nature) of All Existences.

All existences that are recognised by worldly understanding, whether materially, spiritually or intellectually, have always been misunderstood by us. We cling to them as real, physically existing and permanent. Actually, they are only unreal names.

The more precise meaning of the term "unreal name" is "assumption" or "hypothesis". It is an empirical name. It is formed by the combination of various causes and effects. (These include the effects of mental consciousness.) It does not exist by itself. Everything exists relatively. Thus, what is the ultimate truth? If we investigate existence further, we realise that all existences are empty. This is the fundamental characteristic and reality of all existence. It is ultimate and absolute. But we should not think that empty means nothing. It implies the disentanglement from the worldly misunderstanding of the existence of self, identity, and the realisation of the absolute.

In the Sutras and Abhidharma, the worldly understandings are sometimes referred to as all phenomena (Dharma). Sunyata is referred to as "Dharma-nature", and hence there is a distinction between "phenomena" and "Dhamma-nature". However, this is only an expedient explanation that helps us to realise the truth of sunyata through the phenomena of all existences.

We should not think that "existence" and "nature"; or the "phenomena of Dharma" and "Dharma-nature" are something contradictory. They are just concepts needed to understand the implication of sunyata.

We may analyse the exp

here i am
existing
thrown into this world on a whim
without the help of her or him
her i am
existing
  
i wonder as i wander through the words in my head
why should i exist
why shouldn't i be dead
  
here i am
outside in the winter snow
trying to figure out
the things i don't know
  
the snow is cold
much like other things
such cold as the ice
or cold as the wind
  
that’s just it
as i leave the snow and sit
next to the fire
  
you and me
we feel things
with our fingers
or our feet
  
we feel warmth
we feel cold
we have senses
touch
taste
sound
sight
scent
  
we use these senses
to grab a sense
of reality
yet what is reality
and how does it have a sense
of me
  
here i am
existing side-by-side
with reality
the reality that defines me
but can i define reality
  
knives are sharp
and guns can ****
so no i don't think i can
nor never will
  
here i am
her i exist
a slave of reality
  
a
slave
of
reality
  
no
no
no this is wrong
how can i be free
yet not truly free
i have no reason
not to **** me
  
here i am
existing
and resisting
searching for something
more important than anything
  
meaning
  
reality! reality!
oh great definer of lives!
you have taken my life
cut it open with a knife
and removed
  
my
purpose
of
life
  
reality! reality!
please give it back me
so i can be happy
knowing my goal
making my life
whole
  
reality…
...reality
i now believe i know
what you have taken from me
i now believe i know
where it lies
  
for my heart is my heart
and my heart is full
full of life
(full of strife!)
  
because reality. reality.
the only me is me
and no great reality
not even thee
can define me
  
i define my own
reality,
me.