The Asuta Wish: Adam Kasia1 and the Dynamics of Healing in Mandaean Contemplative Praxis2

ARAM, 22 (2010) 349-390. doi: 10.2143/ARAM.22.0.2131045

THE ASUTA WISH: ADAM KASIA1 AND THE DYNAMICS OF HEALING IN MANDAEAN CONTEMPLATIVE PRAXIS2

Prof. BRIKHA H.S. NASORAIA & Dr. EDWARD F. CRANGLE (University of Sydney)

This work is dedicated to Emeritus Professor Garry W. Trompf, Historian of Ideas

Abstract

The work represents an initial academic evaluation of healing in Mandaeism. To the authors’ knowledge, the present paper represents the inaugural academic discussion and indeed record of the subject. Historical studies concerning the origin and development of Mandaean religious practices restrict themselves to ritual forms, with subsequent neglect of the contemplative and healing practices that form the foundation of such rituals. With the above in mind, this paper will examine certain of the most relevant textual and artistic evidence from an historical perspective, whereby attention is restricted mainly to how Mandaean contemplative healing praxis is depicted in the main Mandaean texts and art forms. Further, the paper aims to identify the progression of spiritual, healing praxis in Mandaean religion that is developed independently of introduced meditative practices related to healing. That is to say, this work seeks to contribute to an eventual resolution of the problem regarding the most probable source of the Mandaean means to spiritual healing by examining certain of the most relevant textual evidence from critical historical and esoteric perspectives. In doing so, the project will consider the important Mandaean text entitled Qulast: The Mandaean Canonical Book and other secret Mandaean scrolls. Reference will be made to recent work on the dynamics of healing in Buddhist meditation. In particular, ongoing collaboration of the authors on the origin and development of the Mandaean means to enlightenment repeatedly came upon and duly noted the similarities in metaphysics and meditative praxis of Mandaeism to esoteric Buddhism. Whilst the authors employ parallel hermeneutical processes, such similarities in metaphysics and meditative praxis raise questions regarding possible cross-fertilisation of ideas, meditative practices and esoteric healing practices originating in early Buddhism and vice versa. At the same time, the present article contrasts elements from various holy books and secret Mandaean scrolls with contemplative practices depicted in the canonical literature of the early Buddhists – the Tipi†aka.

1 Adam Kasia (the Secret Adam, also called Adakas). 2 For the preparation of this article, the authors are grateful for the financial assistance of a research grant awarded from the Research Infrastructure Blocks Grants Scheme (RIBG) of the Australian Government’s Department of Education, Employment and Workplace Relations.

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INTRODUCTION

The Mandaeans are a cultural identity mainly residing in Iraq and Iran.3 Small Mandaean communities exist also in Europe, the U.S.A., Australia, and else- where as a consequence of the diaspora resulting from recent persecution in Iraq and Iran. (Nasoraia, 2005:4 4 ff., and n.12). With the recent military incursions into Iraq and the real possibility of civil war there and the religious persecution in both Iraq and Iran, survival of the Mandaean religion, which has persisted largely unchanged until today, and the Mandaean community has been gravely threatened. The diaspora adds also to the problem of maintaining the religion and the community as a cohesive entity. As this religion is the last Gnostic religion being practised in the present day, any loss of any of its elements would be a travesty. As recent conflict unfolds, dialogue regarding healing praxis in Mandaeism and Buddhism serves as a minor contribution to the Mandaean record and its relationship to other Knowledge religions.

AIMS AND SIGNIFICANCE

The genesis of this article was three major exhibitions on Mandaean Baptism and Contemplative Ritual,5 as well as the publication of work on Esotericism, (Crangle, 2004; Nasoraia, 2004a) including research on the dynamics of healing

3 For more details about the Mandaeans see Drower, E. S. The Mandaeans of Iraq and Iran: Their Cults, Customs, Magic, Legends and Folklore, Oxford UP, Oxford, 1937. See also Kurt Rudolph, Mandaeism, Leiden, 1978. 4 Hereafter DQRDK; this work is accepted for publication. See Ebied, Rifaat & Hunter, Erica. (eds) Corpus Codicum Mandaeorum series, Brepols Publishers, in press. 5 These exhibitions of creative work include: 2007 An exhibition of original fine photographic prints by Dr Edward Crangle, Department of Studies in Religion, University of Sydney on “The Mandaean Baptism” to the ARAM Twenty Fourth International Conference on the theme of the “Mandaeans”, held at Sancta Sophia College (University of Sydney), 8-10 July 2007; 2005 The University of Sydney and Australian Catholic University joint exhibition: Masbuta: The Mandaean Baptism, an exhibition of original fine photographic prints by Dr Edward Crangle, Department of Studies in Religion, University of Sydney. Exhibition display: ACU National Gallery, Strathfield: 13 July to 6 August 2005. See USYD News & Events: http://www.usyd.edu.au/news/84.html?newscategoryid=11&newsstoryid=614 Also see ACU National Gallery @ Strathfield: http://arts-sciences-nsw.mary.acu.edu.au/artgallery/05mandaean.html; 2005 The Mandaeans; an exhibition of original fine photographic prints by Dr Edward Crangle, Department of Studies in Religion, University of Sydney. Display Macquarie University Library: 1-8 May 2005. See Macquarie University Earlier Exhibitions: http://www.lib.mq.edu.au/exhibitions/

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in Buddhism.6 Mandaean baptismal ritual and associated contemplative practices aim at spiritual knowledge or enlightenment, as well as healing. The work below represents an initial academic evaluation of healing in Man- daeism. To the authors’ knowledge, the present paper represents the inaugural academic discussion and indeed record of the subject. In particular, ongoing collaboration of the authors on the origin and development of the Mandaean means to enlightenment repeatedly came upon and duly noted the similarities in metaphysics and meditative praxis of Mandaeism to esoteric Buddhism. Whilst the authors employ parallel hermeneutical processes, such similarities in metaphysics and meditative praxis raise questions regarding possible cross-fertilisation of influences and practices. Geographical proximity of the scholar-contemplatives of early Mandaeism and early Buddhism, and investigation of possible cross-fertilisation of their ideas and practices, has been hitherto neglected or disregarded. No doubt this is due to the challenge of dealing with differing language groups (Semitic versus Indo-Aryan) and differing academic traditions (Middle Eastern Studies versus South Asian Studies). These academic traditions tend to ignore the evidence of geographical location, early commerce, missionary activity etc., which suggest strongly an early interaction between Mandaeism and Buddhism.7 Esoteric teachings inform all ritual healing practices. It is, however, difficult to determine which forms of healing praxis developed independently of other meditative practices that appeared later in the Jordan Valley, later in Mesopo- tamia, and in India. Recent publication on the dynamics of healing in Buddhist meditation, (Crangle, 2007a) and other published material which evaluates the

6 Material on Buddhist contemplative praxis and soteriology that follows is extracted from Crangle, Edward F. (1994) “Chapter 4, Contemplative Practices in the Pali Suttas,” in The Origin and Development of Early Indian Contemplative Practices, vol. 29 Studies in Oriental Religions series, edited by Walther Heissing & Hans-Joachim Klimkeit, (Wiesbaden: Harrassowitz Verlag, 1994), pp. 139-265. See also: Crangle, Edward F. (2007) “The Bodhisattva Intent: Guanyin and the Dynamics of Healing in Buddhist Meditation,” in Bodhisattva Avalokitesvara (Guanyin) and Modern Society: Proceedings of the Fifth Chung-Hwa International Conference on Buddhism, William Magee & Yi-hsun Huang (eds), Taipei: Dharma Drum Publishing Corporation, pp. 65-110. 7 The authors’ interest and expertise in contemplative praxis-comparative esotericism, along with their ongoing collaboration, led also to a unique, seminal exploration of the dynamics of Buddhist and Mandaean contemplative praxis in the recent inaugural International Samadhi Forum 2006. This conference arose from an earlier Samadhi Forum, which met infrequently to bring together scholar-contemplatives of many religious traditions to meditate together before discussing aspects of the meditation. The Forum participants and sponsor were convinced of the worthiness of holding the Forum at an International level in order to preserve esoteric aspects of meditation that are in danger of becoming lost. This is the case of the Mandaean esoteric works and practices, due to recent martial events in Iraq and the subsequent appalling diaspora of the Mandaean people. In particular, the International Samadhi Forum 2006 was an outstanding opportunity to record Mandaean esoteric ideas and practices, while exploring the comparative dynamics of other Knowledge systems of religion, especially neighbouring Buddhism. See: Crangle, Edward F. (ed.) (2010) The Pathway to the Centre: Purity and the Mind – Proceedings of the International Samadhi Forum 2006. Sydney: 60th Dhammachai Education Foundation.

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meditative practice of both religions8 (Nasoraia & Crangle, this volume, pp. 97- 132). Thus, the present article contrasts elements from various holy books and secret Mandaean scrolls with contemplative practices depicted in the canonical literature of the early Buddhists – the Tipi†aka. Also, this work will evaluate tentatively the possible cross-fertilisation of ideas, meditative practices and esoteric healing practices originating in early Buddhism and vice versa.

SUMMARY OF THE DYNAMICS OF BUDDHIST HEALING

The recent published work on dynamics of healing in Buddhist meditation addressed specifically samatha (Sanskrit:9 samatha, calm abiding, quietude) practices, insofar as they realise their potential to facilitate the opportunity for insight and to increase the likelihood of spiritual healing. In doing so, this paper explored briefly some concepts and associated contemplative methods in the context of Buddhist soteriology and Buddhist altruism or healing. It offered a theoretical account of the dynamics of the meditative method as well as theoretical conclusions regarding the Buddhist contemplative process through which the mind attains release and/or facilitates healing.10 There follows a brief summary of the meditative method whereby the mind attains release.

Soteriological Concerns – The Meditative Method through Which the Mind Achieves Release

The suttas recommend meditation as the means to obtain the experience of nibbana or release.11 Essentially, Buddhist contemplative practices arising from

8 The published material that includes this article is derived from Proceedings of the ARAM Oxford Twenty Fourth International Conference on The Mandaeans 2007. The article evaluates correspondences in both form and function between the Mandaean Laufa and the Buddhist Deliv- erance of the Dead Ceremony (Shuilu Fahui). 9 Hereafter, rendered as Skt. Unless otherwise indicated, Indo-Aryan languages employed in the paper are in Pali. 10 Various stages in the development of this work were presented earlier to XIV Conference of the International Association of Buddhist Studies, London 2005; Celebration of the Twentieth Anniversary Ceremony for the Buddhayana Order Mahayana Zengong Organization, Taipei 2005; Inaugural Australian Buddhist Youth Conference, Sydney 2004; and Yoga: Science of Infinite Possibilities Conference, Sydney 2004. 11 See Davids, Mrs. (tr), The Book of Kindred Sayings, vol. 1, London: Pali Text Society, 1917), p. 36. Give not yourselves to wastage in your lives, Nor be familiar with delights of sense. He who doth strenuously meditate (jhayanto), His shall it be to win the bliss supreme. Saμyutta Nikaya I.25

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right effort are aimed at purification by converting unskilled states of mind to skilled states of mind. Whatever is held powerfully in mind, i.e. via appropriate concentrative method, sets right the human predicament and its setting. The observation is important also insofar as it relates to healing through the contemplative will or wish12 of the Buddhist meditator (jhayin). Thus, the intention of the Buddhist contemplative is mainly to generate wholesome mental conditions suitable for dispelling of ignorance and the arising of knowledge. As a consequence, the jhayin progresses through increasingly refined states of concentration of mind to the experience of specific powers such as the realisation of profound Knowledge (vijja) that leads to Buddhism’s soteriological goal. Such development of powers is important insofar as the purified mind is directed, here, to liberation. In other instances, the purified mind may be aimed at other ends such as healing. The Brahmajala Sutta of the Buddhist canonical material depicts such concentration (ceto-samadhi) with its ability to produce supernormal powers. Contemplative practices which aid the attainment of powers include the development of the four higher sentiments or divine abodes (brahma vihara): i.e. loving-kindness (metta), compassion (karu∞a), altruistic or sympathetic joy (mudita), and equanimity (upekha). The meditator with developed metta practices non-harmfulness both to him or herself and to others. Metta, in this context, undermines and counters mental disturbance. Both Buddhists and scholars generally accept that the contemplative course ends with mastery of the jhanas, i.e. right concentration (samma samadhi), the final stage of Noble Eightfold Path. It was decided earlier that the extension of the path beyond the jhanas to include manomaya kaya: where the meditator practises calling up a Mind- made Body, and development of profound spiritual Knowledge (vijja) leading to the attainment of liberation, indicates a more complete portrayal of meditation path than that depicted in the Noble Eightfold Path. Manomaya kaya and the development of profound spiritual Knowledge (vijja), however, receive inadequate explanation in the canonical texts. Previously, it was argued that, while being a more complete portrayal of the path, these stages appear to be either unnecessary training for the development of insight or side-tracks on the Buddhist meditative course. In articulating the means to release, the most commonly recognised arrangement outlining the graduated path from samsara to release in the suttas, is the Noble Eightfold Path within the triad morality sila, concentration samadhi, and wisdom pañña. Several suttas extend the triad sila, samadhi, and pañña to include a fourth

12 The term “wish” is used here in the sense of “hope for” or “will” and “invocation,” whereby the mind is directed potently to a particular goal.

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stage, liberation (vimutti). (Digha Nikaya, II.122-123; Digha Nikaya, III. 229) By recognising and realising release during his lifetime, the meditator includes liberation (vimutti) in the context of training in insight (adhipañña). In addition to intellectual recognition of the nature of existence, the jhayin here experiences release as the result of insight (pañña). That is, in the Buddhist meditative method whereby the mind attains release, correct effort is aimed at purification in order to overcome the human plight. Whatever is held powerfully in concentrated mind can influence and transform the human predicament, in order to gain release or to heal. Via mindfulness sati, suitable antidotes to unwholesome mental conditions are applied. Such represents a movement from a primary intellectual grasp of the nature of existence, towards the profound intuitive realisation of it by concentration (samadhi) and the subsequent experience of powers that can lead to the soteriological goal of Buddhism. Alternatively, it is argued, the experience of powers can lead to an altruistic therapeutic goal. In this meditative process, the meditator must fully develop an advanced practice extending beyond the Noble Eightfold Path to connect with the manomaya kaya mind-made body. Having perfected the stages of concentration jhanas, the meditator is able now to practice calling up a manomaya kaya mind-made body. Such far-reaching meditative experience engenders a deeper understanding of the basis of healing in Buddhist meditation. These meditative experiences whereby the mind attains release, as depicted in the canonical texts of the Early Buddhists, has significance regarding the meditative method whereby the mind develops the ability to facilitate healing. By prior planning and direction, the method of developing samatha (quietude) requires the development of the ability to programme the mind adhitthana.13 With developed skill, adhitthana may be applied throughout the entire meditative process, and leading to the appearance of differing Buddha images,14 culminating in a radiant, crystal-like Buddha sitting within a sphere or bubble of remarkable clarity and beauty. (Crangle, 2007a, p. 87; 2010a, p. 260) Perhaps this is what is being referred to when Buddhists speak about the Skt. Dharma- kaya (Dhammakaya) understood here as the vital principal or animating force within all living things.15 (Jayamanggalo, 1997)

13 Meaning “decision, resolution, self-determination or will, applying oneself to, bent on, direction, power.” See T.W. Rhys Davids & William Stede, Pali-English Dictionary, (New Delhi: Motilal Banarsidass, first Indian Edition 1975, originally published London: Pali Text Society, 1921-5), p. 28. 14 For a comprehensive investigation with somewhat deeper analysis of this meditative process, see Crangle (2010a). This work also includes numerous illustrations of increasingly subtle mind states. 15 More accurately, this contemplative vision should be identified as the Skt. Saμbhogakaya (the ‘Enjoyment’ or ‘Bliss’ Body ‘) arising from the formless Skt. Dharmakaya.

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Experienced Buddhist contemplatives support the correspondence between extraordinary multicoloured contemplative luminosities that lead to the crystal- like Buddha associated with the form of the Dhammakaya Cetiya in Thailand. Indeed, this is the esoteric aspect of the cetiya (Skt. caitya)16 shown in the brief graphic depiction of the meditative process as follows:

Pl. 1. Thailand: Dhammakaya Foundation Cetiya17 (Crangle, 2010a, p. 253)

In this reproduction above, the Buddhist cetiya depicts many thousands of Buddha images that a meditator may encounter in the contemplative process.

Pl. 2. Thailand: Dhammakaya Foundation Cetiya

This photograph is a rare close-up view of the same golden cetiya. Here, as in the meditative experience, the images are somewhat startling in their num- bers, precision and clarity.

16 An alternative name for Skt. stupa sepulchral monument. Stupas were build originally to commemorate a Buddha or other enlightened person. The often contain sacred objects such as texts, in addition to relics. 17 Located at Wat Phra Dhammakaya in Bangkok, Thailand. Unless noted otherwise, all pho- tographs and images are copyright Edward F. Crangle.

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There follows an architectural rendering of the Dhammakaya Foundation Cetiya:

Pl. 3 & 4. Dhammakaya Foundation Cetiya (schematic view) (Dandacitto, p. 12; Crangle, 2010a, p. 254)

Pl. 5. Kasi∞a Pl. 6. Related vision (Pl. 5 Crangle, 2010a, p. 252; Pl. 6 p. 255)

Pl. 5 above represents a kasi∞a.18 That is to say, the image is a purely external device to produce and to develop concentration of mind, in order to promote the arising of the original visionary experience. Here, the rings appear static. However, the experienced images are dynamic. With its clear centre, Pl. 5 approximates the mind being purified. Regarding Pl. 6, this illustration is a schematic rendering of a related contemplative vision derived from the meditation style of Wat Phra Dhammakaya.19 The vivid mental image itself is difficult to describe.

18 The actual visionary bands of white, red and blue are quite thin, precise and vivid. 19 For the complex and peculiar meditative process and the meditative sphere at the centre of the body in relation to the elements, see Jayamanggalo, Phra Ajahn Maha Sermchai. The Heart of Dhammakaya Meditation, Bangkok: Dhammakaya Buddhist Meditation Foundation, second edition, January 1997, 1st published March 1991. See also: Magness, Terry. The Dhammakaya, Bangkok, Groarke (no year of publication supplied).

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Discussion with experienced contemplatives from Buddhist and non-Buddhist traditions indicate that the four points of the diagram, in this instance, represent forces, which construct all of reality. Space and the cognitive element or consciousness-seed is the centre. The individual consciousness stream comes into existence through this specific point. In this way, the forces generate “the world as it is.” Thus, the individual consciousness continues to come into being according to ignorance and desire. The schematic portrayal of this figure has other related interpretations. These involve the stupa or Buddhist relic ground representing Mount Meru, as well as the ma∞∂ala (“circle” or Buddhist cosmological diagram of Mount Meru). As such, the ma∞∂ala is to be used as a tool for visualisation in order to realise the meditator’s identity with the fully enlightened Buddha. Meditative guides advise to “go through the middle” by gently directing the mind to the centre of the meditation pattern. In this way, the meditation might develop. With practice, there are other meditative refinements.

Pl. 7. The Skt. Dharmakaya/ Saμbhogakaya20 Truth Body/Enjoyment Body (Crangle, 2007a p. 87; Crangle, 2010a, p. 260)

By keeping to the centre, the contemplative progressively moves through numerous Buddha images as they arise, to eventually encounter the above vivid mental image. Having said that, the above depiction is a poor facsimile of the original vision.

20 See explanation below.

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As the source of all being, the internal Skt. Dharmakaya or vital principal/ animating force represents all Wisdom, all Potentiality leading to the greatest compassion and depth that every religious tradition refers to in its own way. In purification, the meditator realises that, intrinsic to one’s being, is something which appears timeless and transcendent. The stopping of unskilled psychological states brings about a new, superior condition in consciousness. The Buddha states:

Monks, according to whatever a monk ponders and reflects on much his mind in consequence gets a bias that way.21 (Horner, 1954: 149) Majjhima Nikaya.I.115

Of all statements in the Pali Suttas, this observation is perhaps the most astute regarding the human existential predicament and its correction. (Crangle, 1994: 174.) It implies that whatever is held in mind with sufficient intensity for an extended period, will eventually manifest. Within the Buddhist soteriological context, meditators must develop the perfect theoretical and empirical skills in the development of samatha quietude to go through to the “other side,” and to call up the manomaya kaya mind-made body in order to wish for salvation, or to make the right request. Such aspects of Buddhist meditation are found in the earliest textual sources of the Buddhists. Manomaya kaya and profound Knowledge (vijja) receive inadequate explanation in the texts.22 Simply, when the meditator is calling up a manomaya kaya mind-made body, the contemplative is realising directly a derived manifestation the Skt. Dharmakaya Truth Body, the transcendent source of wisdom, omniscience and omnipotence. By having perfected concentration (samma samadhi), and from this subsequent encounter with the Skt. Dharmakaya, develops supernormal powers that includes profound Knowledge, whereby he or she can attain release due to the nullification of defilements. Indeed, the meditator, by having perfected concentration has the potential to acquire the ability to heal through a subsequent encounter with the Skt. Dharmakaya and/or its derived contemplative forms. Such meditative encounters are with what might be best referred to as extraordinary ‘energy.’ Whilst this might be identified in Buddhism as the Skt. Dharmakaya Truth Body (or its derived emanation, the Saμbhogakaya Enjoyment or Bliss Body), subsequent research suggests that it is found in Mandaeism as Hiia (Life, the Living One), Mara d-Rabuta (Primordial Perfect Divine Teacher – Master/Lord of Greatness), or its direct, lower emanation

21 My emphasis. 22 With this in mind, the reader is directed to a detailed evaluation of manomaya kaya in the recent unpublished Ph.D. thesis of Ms Chanida Jantrasrisalai of The University of Sydney. This is entitled: Early Buddhist Dhammakaya: Its Philosophical and Soteriological Significance.

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Adam Kasia (the Secret Adam or Primordial Man).23 These encounters suggest the approach to a meditative gateway leading to the transcendent source of wisdom. Adam Kasia is a contemplative manifestation of the Universal Perfect Being. (Drower, 1960a) As such, the Secret Adam is one of the manifestations of Hiia (Life, the Living One), the source of healing/power-light. In this regard, Hiia corresponds with the formless Skt. Dharmakaya (Truth Body) in Mahayana Buddhism’s general concept of a Buddha’s three modes of being or embodi- ment (Skt. tri-kaya). The first of the three modes of being is the Skt. Dharma- kaya. This forms the ground for the other two and is equivalent to Perfect Enlightenment itself. The Skt. Dharmakaya transcends all perceptual forms and conceptions. Thus, it cannot be manifested or perceived directly. It is regarded also as primordially existent. Two other modes of being arise from the Skt. Dhar- makaya, these being the Skt. Saμbhogakaya (the ‘Enjoyment’ or ‘Bliss’ Body appearing to worthy beings in the celestial realm), and the Skt. Nirma∞akaya (the ‘Appearance Body’; i.e., the way the transcendental principal Buddha manifests at innumerable times in the world; e.g., Sakyamuni Buddha). As a contemplative manifestation of Hiia, Adam Kasia thus corresponds with Buddhism’s Skt. Saμbhogakaya.24 At this stage, this paper has attempted to articulate, in part, a brief theoretical account of the dynamics of the meditative method in the context of Buddhist soteriology, as well as tentatively indicate a correspondence in the connection with extraordinary ‘energy’ encountered in Buddhist and Mandaean contemplative praxis. While soteriological benefits are derived from this profound association with the centre of being, there are also the potential for ontological benefits such as healing via appropriate contemplative practices that pass through the gateway to transcendent wisdom. The following briefly examines the meditative method whereby the mind, instead of attaining release, is directed via prior program- ming, to call up the manomaya kaya in order to heal.

23 In other religious traditions this is the Blue Person of Kashmiri Saivism, and the Adam Kadmon or Primordial Man of Jewish Mysticism etc. On Adam Kasia, see Drower, E.S. (1960a) The Secret Adam, Oxford: Oxford at the Clarendon Press. On the Blue Person, see Muktananda, Swami. Play of Consciousness, USA: SYDA Foundation, 4th edition 1994, 1st publ. 1971. Re Adam Kadmon, see John Bowker, (ed.) The Oxford Dictionary of World Religions (Oxford: Oxford University Press, 1997), p. 16. A brief search of the main encyclopaedias of religion will indicate their similarities as well as their differences. For the relationship between Mara d-Rabuta and Adam Kasia, consult Saed, Na≥oraia Hathem. “Na≥iruta.” (Saed a.k.a. Brikha H.S. Nasoraia.) 24 For recent scholarly work on the origin and development of the Skt. Dharmakaya, see for example Guang Xing’s book The Concept of the Buddha: Its Evolution from Early Buddhism to the Trikaya Theory (RoutledgeCurzon Critical Studies in Buddhism) Abingdon, Oxon: Routledge Curzon, 2005. Also see Reed, Barbara E. The Problem of the Dharmakaya As Seen By Hui-Yüan and Kumarajiva, Ph.D. dissertation, University of Iowa, 1982.

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Altruistic Concerns: The Meditative Method Through Which the Mind Heals

In the dynamics of Buddhist meditation, samatha is considered now in its relationship practices developed in the Mahayana. The aim is to show to some degree their ‘relationship’ to the Skt. Dharmakaya and its contemplative manifestation, while realising their potential to facilitate the opportunity for spiritual healing. That is, the work will offer a brief theoretical account of the dynamics of spiritual healing, insofar as it occurs upon the meditative path to Knowledge/ release. Regarding the dynamics of healing in Buddhist meditation, the development of powers is important insofar as the trained and purified mind is directed, now, to the healing of others, rather than to liberation. That is, the soteriological purpose is set aside for a compassionate (though secular) goal. As with the meditative method whereby the mind attains release, concentration can give rise to supernormal powers. By aiding the wholesome change of consciousness and the attainment of powers, meditative development of loving-kindness (metta) acts an antidote to hatred and ill-will in order to practice non-injury both to oneself and to others. Concentration empowers both wholesome thoughts and emotions. Loving-kindness fosters mental quietude. The appropriate development of metta, in conjunction with the peculiar, essential maturation of meditative absorption jhana, acts as the foundation of the power to heal. Early Buddhist monasticism is a repository of healing practices derived from heterodox ascetics and wandering mendicant healers. (Zysk, 1991) The healing practices themselves include remarkable results derived from effective psychic powers cultivated in specific contemplative practices. Indeed, the Buddha sets such a precedent. According to Mahavaμsa, the city of Vesali of the Licchavis was afflicted with famine, disease and non-humans. In order to ease the plight of the people, the Buddha recited the Ratana-Sutta (The Discourse on the Jewel). Thereafter, well-being is wished for. In a similar way, the Buddha taught the Kara∞iyamettasutta to the monks so as to pacify the non-humans who disturbed their meditation. By wishing happiness for all sentient beings, the method is established for extending loving-kindness to everybody. The Suttas depict other healing practices of a contemplative nature.25 The later Mahayana tradition developed and promoted healing practices. This is evident in the worship of BhaiÒajyaguru (Buddha), the ‘Master of Heal- ing’ so as to invoke healing energy. In this instance, the meditator contemplates Bhaishajyaguru’s image so that it comes alive with his spiritual power and

25 See the Mettanisamsasutta, the Mahakassapattherabhojjhanga, and the Mahamoggallanatthera- bhojjha∞ga.

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healing energy. With efficient practice, the meditator eventually merges men- tally with BhaiÒajyaguru.26 (Birnbaum, 1989: 54) Contemplative praxis associated with the Bodhisattva Guanyin brings about similar transformation and the promotion of healing. The extension of the path beyond the jhanas meditative absorptions to include manomaya kaya: where the meditator practises calling up a mind-made body, and development of profound Knowledge leading to nullification of the defilements and subsequent release indicates a more complete portrayal of meditation path than that depicted in the Noble Eightfold Path. Manomaya kaya is recognised now as important, and indeed essential, for success in the advanced meditator’s path leading to both the soteriological goal, as well as the altruistic goal of healing. As a direct result of the meditative encounter with the Skt. Dharmakaya, or its emanation, the contemplative can develop supernormal powers that include perfect soteriological Knowledge of the nature of the existence, and thus attain perfect release due to the nullification of the defilements. Alternatively, the meditator may gain perfect altruistic Knowledge leading to the perfect action of responding powerfully to the pain and misery of others. That is, having perfected concentration, the altruistic contemplative acquires the ability to heal others through his encounter the Skt. Dharmakaya or its emanation.27 The mind is directed, in this instance, to the full realization of the wish for well-being (metta) of oneself or those who are ill. In other words, the Buddhist healer firmly holds the healing intent in a highly concentrated mind that connects with the source of being/healing, understood here as the Skt. Dharmakaya or its emanation. That is, the contemplative directs his or her concentrated mind to curing the sick. Buddhist contemplative praxis, as articulated above with regard to the development of samatha and the directing the mind to calling up the manomayo kaya, has its counterpart in Mandaeism as it relates to Adam Kasia. With the above in mind, this article aims to preserve some important elements of the Mandaean religious practice, specifically the dynamics of healing in Mandaean contemplative praxis and its connection with Adam Kasia. Healing is central to Mandaeism, yet Mandaean scholars largely ignored or neglected it. The elements of the healing praxis that need to be preserved include the

26 The early fourth century C.E saw the initial transmission of the BhaiÒajyaguru-sutra to China. For Medicine Buddha teachings and practices for the removal of sickness, see Khenchen Thrangu Rinpoche, Medicine Buddha Teachings, Ithac, N.Y & Boulder, Colorado: Snow Lion Publications, 2004. 27 No doubt, this is the ‘actualising the Dharmakaya’ referred to by Grand-Master Shan-Fo throughout his published work, and demonstrated in his Mahayana Zengong healing practices. For example, see Grand Master Shan-Fo, the Profound Teaching of Buddhayana, El Monte, California: US Mahayana Zengong Academic Society, 1999.

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teachings of such significant, enlightened great teachers and healers as John the Baptist and other exceptional Na≥oraean28 teachers. (Nasoraia, 2004a: 335) This article examines some relevant textual evidence of the traditional Man- daean Na≥oraean healing practices in order to preserve the Mandaean record before it is lost. However, the attention of this article will be restricted mainly to the depiction of healing in the main Mandaean texts, including such important holy books and scrolls as Ginza Rba,29 Qulasta,30 Drasa d-Yahia,31 DQRDK, Diwan Alf Trisar Suialia,32 Diwan Malkuta ’Laita.33 This paper now looks at the central role of Adam Kasia (Secret Adam) in the practices and process of Mandaean healing, whilst keeping in mind Adam Kasia’s similarity in function to the Buddhist Skt. Dharmakaya/Saμbhogakaya Truth Body/Enjoyment Body.

CENTRAL CONCEPTS IN MANDAEAN HEALING CONTEMPLATIVE PRAXIS

Two main central concepts in Mandaean healing contemplative praxis that must be understood to fully grasp the healing practices and processes of Man- daean Na≥oraeans are Asuta (healing) and Adam Kasia (Secret Adam). Redemptive healing in Mandaeism is extremely important in its aim to reach Almia d-Nhura (the Worlds of Light). In order to connect to Almia d-Nhura, Mandaean Na≥oraean purification and contemplative exercises, comprising essential prayers, baptism and other meditative practices, thus cultivate Laufa (Union) with Adam Kasia. Like the Buddhist Skt. Dharmakaya/Saμbhogakaya, Hiia/Adam Kasia makes healing and the realisation of that goal possible.

28 The Na≥oraeans are elect enlightened gnostic Mandaeans. The Mandaean term ‘Na≥oraia’ (‘Na≥oraean’) is derived from the same root of Na≥iruta, meaning ‘deep spiritual knowledge or enlightenment.’ It contains various meanings, such as ‘the guardians, the enlightened people who received the Divine Knowledge and Wisdom of Life.’ It is used usually in reference to those who are devoted to their faiths; i.e., those who guard Ginza d-Hiia (the Treasures of Life); as well as those who are skilled in esoteric Knowledge. Also, it refers to the Mandaean people who have attained Na≥iruta the True Enlightenment or the Enlightenment of the Truth, i.e. ‘KusÁa,’ who becomes a ‘KsiÁia’ Na≥oraean. In addition, it refers to the highest (religious) class in the Mandaean society or nation. 29 Ginza Rba is the main holy book for the Mandaeans. It has two parts, Ginza Yamina, and Ginza Smala, and cited by Petermann, H, as Thesaurus sive Liber Magnus, vulgo ‘Liber Adami’ appellatus, tom. 1, 2, Leipzig, 1867], (tr.) M. Lidzbarski, Ginzá Der Schatz oder das grosse Buch der Mandäer übersetzt und erklart, Göttingen, 1925. 30 Drower, (tr.) E.S. as The Canonical Prayerbook of the Mandaeans, Leiden, 1959. (Many parts of Qulasta has been translated earlier by M. Lidzbarski, as Mandäische Liturgien mitgeteilt, übersetzt und erklärt, Berlin, 1920. 31 Lidzbarski, (tr.) M. Das Johannesbuch der Mandäer, Giessen, 1915. 32 Drower, (tr.) E.S. (1960b) The Thousand and Twelve Questions, Deutsche Akademie der Wissenschaften zu Berlin, Institu für Orientforschung, Veröffentlichung Nr.32, Berlin. 33 Buckley, Jorunn Jacobsen. (tr.) (1993) The Scroll of Exalted Kingship: Diwan Malkuta ‘Laita, (American Oriental Society Translation Series), Vol. 3, New Haven.

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The Meaning of Asuta in Mandaean Literature and Theology

Asuta means ‘healing, remedy, health, cure.’ (Drower & Macuch, 1963: 28b) (asuta 1); Nöldeke, 1975:145: 19) It is derived from the Mandaic verb/root ASA I ‘to heal, to strengthen, to give health, to make whole.’ (Drower & Macuch, 1963: 27b; Drower, 1937: 200, n. 2; Nöldeke, 1975: 241 n. 1.) However, the same word (i.e. asuta) exists in Mandaean literature with another meaning and use; that is ‘purification.’ (Drower & Macuch, 1963: 28b (asuta 2). This latter asuta is derived from another Mandaic verb/root, that is, ASA I I ‘to wash, to cleanse, to purify.’ (Drower & Macuch, 1963: 27b f.34) In addition, there is another word equivalent to asuta, that is: (a) asata (and its variant asita). This word has several different meanings; however, two main meanings are relevant to both asuta 1 and asuta 2. The first meaning of asata (= asata 3 in Mandaic dictionary) is ‘healing,’ so it is like asuta 1 derived from the verb/root ASA I. (Drower & Macuch, 1963: 28b; asata 3) The second meaning of asata (= asata 2 in Mandaic dictionary) is ‘washing, purifying, cleaning,’ so it is like asuta 2 derived from the verb/root ASA II. (Drower & Macuch, 1963: 28b; asata 2) (b) asa means ‘healing.’ (Drower & Macuch, 1963: 28a; asa 2) It may also be derived from the same verb/root ASA I. There is another word which is closely connected to both asuta/asata/asita and asa. That is asia, which means ‘healer.’ (Drower & Macuch, 1963: 28b; asia 1).) The plural of both of asia and asuta is asawata (healings). (Drower & Macuch, 1963: 28a and b; see also Nöldeke, 1975: 166.) Another form of the verb asa, misia,35 is used as an idiom carrying the meaning ‘to strengthen’ combined with a strong sense of mystical healing power. The verb might have been used as PE, as can be seen in the following phrase: atit lmisia lmiriai (Lidzbarski, 1915, p. 135: 1) (I have come to strengthen Miriai). (Drower & Macuch, 1963, 27a.) It is significant here to mention that the word asa has another relevant important meaning, that is ‘myrtle.’ (Drower & Macuch, 1963: 28a; asa 1;

34 It is worth noting that there is a formal and material confusion of ASA I with SAA ‘ to wash, to perform ablutions.’ See Drower & R. Macuch, 1963: 308a; Nöldeke, 1975: 61: 11-16 (and n. 1). See also Drower & Macuch, 1963: 27b. 35 Other forms of asa give not only the meaning of ‘preserve,’ but also combine with a strong wish of (healing), preservation from any defilement, foolishness, sickness, etc., as can be seen in the following examples cited by Drower, R. Macuch, A Mandaic Dictionary, Oxford, 1963, p. 27a: asian mn (preserve me from) (Drower Collection, 24. line 59) kusÁa asinkun (often) (Truth preserve you) asuiia mn muta (to preserve him from death ) (Drower Collection, 51, line 127) kusÁa asiak Áaba uasia lmalala d-mamliltbH (Ginza Yamina, 91: 18) ( Truth preserve thee, Good One, and preserve the word thou hast spoken (an old greeting formula, Lidzbarski, 1925: 95 n. 2). Drower & Macuch, 1963: 27a. [The ’Utras greeting Hiia (the Living One/Life) with pure joy. It is a form of ancient greeting formula among the Universe.]

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see also Drower, 193:.36.) The asia (healers) frequently used branches of this holy plant as an important method/object/symbol for improving the process of healing. It also contributes to speed the progress of the steps of healing. Priests, healers and Na≥oraeans usually utilise the myrtle. It is employed in most Man- daean rituals and celebrations, including baptism. (Nasoraia, 2000a: 83-99) From the branches of this plant, many kinds of (myrtle) wreaths are used in the Mandaean rituals. A significant part of these rituals is usually devoted to preparing and consecrating the myrtle wreath for the initiates. The myrtle wreaths generally symbolise the Crowns/Wreaths of the divine victory and glory (i.e. klilia d-zakawata) of the Lightword Beings/Kings (including the angelic and the (baptised) human beings), over the Darkness/Dark Forces/the imperfect/ defiled states of mind, spirit and body. Spiritually, these myrtle wreaths are activated to shine with Divine Light, Radiance and Energy or the Power of Life. This plant is evergreen, which is also a symbol of eternal life and healing. During the ceremony, the ‘smell of life’ and the healing power of this holy plant is inhaled. Thus, Laufa (holy Union) amalgamates the person with Adam Kasia (the Secret Adam) and with Almia d-Nhura (the World of Light). The consequence is enlightenment, peace, joy, happiness, redemption and, of course, healing.36 In her chapter ‘Death and Rites for the Soul of the Dead,’ Lady Drower makes reference to myrtle when she describes the last baptism and consecration that is performed for the Mandaean person who is dying. (Drower, 1937) Drower refers to rahmia d- klila d-asa (the rite/prayers of making the myrtle wreath) by the priest. She records that during the final stage of the ritual, the priest should remove his taga (crown) from his head and the klila from his finger and kiss them sixty one times, carrying them to each eye alternately. He recites kusÁa asiahk tagai kusÁa asiakh marai/rabia (the (KusÁa Right/Truth)37 give you health, my crown, the Right/Truth give you health, my lord/my Master). (Drower, 1937: 178 f.; Drower, 1959: no. 174, 2, 4, 6, 178) Drower then explains: ‘ … that the name of myrtle-asa (or as)-also means ‘healed’ or ‘made healthful,’ and that the myrtle wreath is actually looked upon as the bestower of health and vigour and not only as the symbol of these qualities.) (Drower, 1937: 179.)

Regarding the verb asa and asuta, Drower rightly explains further in her notes the following: The verb asa in Mandaean cannot be translated ‘to heal’ with the exclusive meaning ‘making that which is sick well,’ for it implies rather ‘imparting vigour and life

36 For more details on the use of myrtle in Mandaean rituals and contemplative praxis consult Drower, 1937: ff. E.S. Drower, (1956). 37 KusÁa is a central term in Mandaean literature. Consult Sundeberg, 1994; Drower & Macuch, 1963: 209b-211a.

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magically.’ Hence, the noun asutha is better translated as ‘health,’ ‘vigour,’ than ‘healing,’ or salvation. In the plural, asawatha = ‘means of health,’ ‘life-bestowing gifts.’ (Drower, 1937: 200, n.2.)

The Mandaean Na≥oraean understanding of Asuta, as Drower rightly indicates, covers other meanings including the esoteric and mystical meanings like the ‘powerful pure Wish(es) (that may come true),’ including: ‘good health,’ ‘enlightenment,’ ‘Knowledge/Wisdom,’ ‘spiritual therapy/remedy/medicine/ medication’ and ‘miracles that heal the physical and spiritual wounds.’ How- ever, the most important healing, which Drower does not point out, is to Nisimta (the soul). Diwan Alma Risaia ZuÁa, for example, indicates how the soul can be healed after certain ritual mistakes that effect the perfection of the Na≥oraean soul. After explaining the way and the remedy of healing, this text concludes as follows: nisimta mn hak kibia umumia) ’tasiat38 (that soul) was healed (from her diseases and blemishes).

The healing of the soul is central in Mandaean religion. In fact, the majority of the secret (ritual) scrolls devote quite large portions to warning the believers against the wounds, mistakes, sins, defilements, disabilities, etc. of the soul that cause damage, defilement, injury and accidental disqualification for par- ticipating in rituals to purify the soul. These scrolls explain the way to become purified. Thus, they provide the remedy to heal and to help the soul attain purification and enlightenment, not only in this life but also in the other life. This is shown clearly in Drower, (1960b), which is also called Diwan d-Mhita u-Asuta (The Scroll of Wound/Defilement and (its) Purification/Healing).39 (Drower, 1960b) Asuta (Healing) is an important part of each Mandaean’s daily life, belief and practises. This is seen clearly, for example, in the Mandaean greeting: Asuta nihwilkhun (“Healing be upon you.”40), which is responded to with Asawata d-Hiia Nihwilak (“All healings of the Living One(s) be upon you.”41) The same formula of greeting is used frequently in the Mandaean rituals between the participants, including the priests, the Asgandas (acolytes), the lay Mandaeans who participate in the ritual, and also those who attend or witness the ceremonial ritual. In addition, the majority of holy books and scrolls begin with the formulas that contain the words Asinkhun or Asuta. For example:

38 Diwan Alma Risaia ZuÁa (Drower Collection, 48, line 395). This scroll is translated by Drower, 1962. 39 Healing of the soul thus resembles the spiritual healing of Buddhism, with its purification process and subsequent enlightenment. 40 Plural. 41 Singular.

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msaba marai kusÁa asinkhun-bsumaihun d-hiia rbia (Drower, 1959: no. 1, 1) My Lord be praised, KusÁa (Truth) Heal – In the name of the Great Living One/ Great Life. (cf. Drower, 1959: 1) Bsumaihun d-hiia rbia asuta tihwilia ldilia … (Drower, 1959: no.31, 46: 24 f.) In the name of the Great Living One/Great Life may there be healing for me …. (cf. Drower, 1959: 32)

Other formulas could be found within the text. For example, one of the ancient greeting formulas performs among the Lightworld Beings/Forces, as well as the human enlightened beings: kusÁa asiak Áaba uasia lmalala d-mamliltbH (Ginza Yamina, 91: 18) (Truth preserve thee, Good One, and preserve the Word thou hast spoken). (Drower & Macuch, 1963: 27a; Lidzbarski, 1925: 95 n. 2.)

As we can see, in this formula, the two form of asa (i.e. asiak and asia) carrying the meaning of (divine) preservation and hallowing prefection. In this formula, ’Utras42 greeting Hiia (Life) with pure joy. Furthermore, in the second part of the first prayer of the daily prayers/ devotions, the prayer known as Asut (or Asiet) Malkia must be recited. This prayer contains a very long list of greetings to God and to the Lightworld Forces, Powers and Beings,43 it begins as follows: KusÁa heal you! In the Name of the Great Living One/Great Life Healing and victory be thine, O great Gate of the precious House of Mercies Healing and victory be yours; My honoured First (Divine) Fathers/Parents Healing and victory be yours; Treasure of the Great First honoured Life. Healing and victory be thine; King Mara-d-Rabuta-’laita (the Sublime Lord/Father of Greatness) Healing and victory be thine; King Yusamin the Pure son of Ni≥ibtun ((Divine Governing) Energy/Power) Healing and victory be thine; King Manda-d-Hiia (Knowledge/Gnosis of Life), son of Ni≥ibtun, Healing and victory be thine; …. (cf. Drower, 1959: no. 105, 104-106)

The baptismal formula (of the holy Union/Pact) also includes a form of Asa: KusÁa asiak qaimak (The Truth preserve/heal and establish you).

42 Special Lightworld Beings/Forces that play a central role in preserving and balancing the life in the universe. 43 We find similar ‘forces’ of healing such as Guanyin in Buddhism. Crangle, 2007a.

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Bi uaska amar ustma (Search and you will find ask and you will be heard).

Thus, formulas have their utility in Mandaean ritual and associated healing.

THE ASUTA AND THE TRADITIONAL MANDAEAN NA≤ORAEAN HEALING

Ancient traditional Mandaean wisdom considers sickness as an important aspect of existence that continually affects, directly or indirectly, the performance of a person’s life and may cause imbalances in this universe.44 Healing, thus, is not only about treating, medicating and curing the person, but also about directing the flow of the sickness towards rebalancing, or ‘calling back,’ to a degree, the stability of the universe to the natural, balanced, original dynamics between soul, spirit and body. Many rituals of healing include not only prayers, recitation and mystical actions but also other methods like chants incantations, exorcisms, talismans and herbaceous, medicinal plants45 that call upon mystical Forces and celestial Beings of healing that are active in the spirit realms, i.e. Worlds of Light. In addition, a special ancient ritual is used to invoke various Lightworld Powers to protect from and heal the negative power/effect/influence of the seven planets,46 the twelve zodiacs and other planetary influences. Invocation of the powers to heal thus transforms all of that unwholesome negativity to good and constric- tive influences.47 (Drower, 1949)

44 See also the Buddhist notion of Skt. saμsara, the cycle of birth and death, qualified by sickness, old age, decay. 45 In addition to the many texts of the Qulasta (= Drower, 1959) and the secret scrolls, that used in many Mandaean rituals of healing, many other texts of traditional healing practices found the incantation bowls, talismans, exorcisms as well as in books of the white magic and in Asfar/ Sfar Malwasia. This book is translated by Drower, 1949. For example we read: Umn pisra usa(ma)nia nitasia (Drower, 1949, 13: 1) and he will be cured/heald by exorcisms and simples. For the other texts of traditional healing practices mentioned above see for example Howard, 1994: 605-618; Yamauchi,1967; E.S. Drower, 1946: 324-346; 1937: 587-611; 1943: 149-181. 46 The seven plants are Sun, Moon, Mercury, Vinos, Mars, Saturn and Jupiter. For more details consult 47 For example, see Drower, 1959: no. 210, 178-179) reads: Sun in his majesty bowed down before the bridegroom And shed some of the rays of light which clothed him And clad the bridegroom therein and said to him, “I and my warriors and doughty men, Will stand and take care of thee From beginning to end”. Moon, lord of crown and wreath, Placed his crown and wreath on the bridegroom,

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Most Mandaean rituals use the mystical power of the Five Elements. Four of them are the traditional ones of water, air, fire, and earth and the fifth is mind or consciousness, which is hidden, binding the other four.48 This is to use,

And said to him “Our father, thy wreath is the wreath of ‘uthras, And thine ardour proceedeth from the strength of Radiance. The king of ‘uthras that beheld thee Removed his robes of radiance; He clad thee therein and said to thee, ‘How lovely are thy robes! Thine appearance is bright, and shall be confirmed”. Mars, lord of arms and war, put on his armour And war-harness and standeth before the bridegroom’s bridal- canopy. And slayeth devils and demons, Putting an end to and slaughtering his foes, And he said to him “I, with my warriors and mighty men, Will stand here and will guard thee from beginning to end.’ Mercury, learned and wise, instilled some of his wisdom Into the heart of the bridegroom, And hymned the bridegroom and said to him, “Who sent thee, new-made king? These doings all take place on thine account. Thou hast brightened the Ether-world And hast made the whole world better From one end to another”. Jupiter, Son of the water, bringeth his vesture to the bridegroom And hymned him and said to him, “Thy vesture, our father, is the vesture of ‘uthras, And the light thrown upon (thy) shoulders Will make thee (weigh) light our father, in the Scales. And sealeth thee with the Pure Sign”. Saturn, in his beauty and his ruddiness, Bringeth his smock to the bridegroom. And he hymned the bridegroom and said to him, “O ‘uthra in whose resplendence Na≥oraeans exult, Vaunting themselves in the Word, The world of light vaunts itself about thee, (And) about the king Sihlun-Ziwa (?) who hath transplanted thee.” Venus, Lady of Beauty and Desire, Brought her wreath and girdle-string to the bride, Which they placed on the head of the bride; And they hymned the bride and said to her, “O crowned bride, who sittest upon columns of water. Rejoice, and rejoice in the spouse who hath taken thee to wife, And rejoice in thy living wreath. Inasmuch as thy wreath is living (refulgent) So shall thine appearance shine, And thou shalt be preserved until world’s end.’’ And Life is victorious, and victorious the man Who goeth hence. 48 Buddhism postulates a sixth Element, namely, ether or space. Thus, the Six Elements represent the irreducible components of all formal and informal, physical and mental existences. See Snodgrass, 1985: 372-374.

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connect and took control upon the power of the Four Elements. On the physical side, this may also require the use of one or more elements and objects, such as water, light, fire, incense smoke, stones, a variety of plants, metals and animals. Some rituals also require a certain location that is prepared with some illustrations and symbols and by drawing sacred boundaries in various geometri- cal forms, such as lines, squares, circles, on the ground with mystical codes, letters and symbols (Drower, 1949) reminiscent of the Buddhist Skt. ma∞∂ala.49 Many such ritual performances need chanting and specific sounds and reciting secret and sacred words. The purpose of these rituals is usually to help to purify the body’s own spiritual and physical channels from impediments and free it from resistance to enable the smooth flow of the life force within the body of the sick person as well as the body of the healer.50

The Asuta: The Ancient Traditional School of Mandaean Na≥oraean Healing and Healer Training

The ancient Mandaean tradition of healing practises is based on special esoteric Na≥oraean schools that teach many spiritual subjects and skills, including healing techniques, religious beliefs and practises, meditation, history, mathe- matics, astrology and astronomy. The healing techniques usually cover both physical and spiritual aspects of the healing treatment. However, the most important teachings of healing are passed on to a very limited number of the chosen ones who already have graduated beyond the primary levels of these healing schools. According to the ancient Mandaean tradition, usually the selected chosen ones are examined and then divided into different groups and levels, according to their Knowledge and spiritual power of healing. Once selected, the chosen ones polish their skills and make their Knowledge more profound by learning the divine Mysteries one by one.

49 ‘Ma∞∂ala’ is a Sanskrit term meaning ‘circle.’ It comes to indicate a centred, sacred space employed for ritual action. As such, it produces Enlightenment. Fundamentally, a circle is inscribed within a square. This is drawn on the ground with coloured powders or sand. However, it can be drawn as a painting on cloth or paper for convenience. It is a paradigm for Buddhist esoteric symbology, praxis, and attainment. See Snodgrass, 1985:104-152. Examples of correspondences between the Mandaean.Toriana (holy alter) ritually holding the sacred Elements of Life and the Buddhist Ma∞∂ala, see: Nasoraia & Crangle, (2010). 50 Esoteric Buddhism refers to the body’s spiritual and physical channels as the cakra system, or energy centres within the body on the spinal axis, in the regions of the head, throat, heart, navel, and genitals. These may correlate with the Elements. For example, The Earth cakra is located in the lower part of the body, including the legs; the Water-cakra is in the stomach region; the Fire cakra is in the chest; the Air cakra is in the region of the face; and the cakra of the Element Ether is located at the crown of the head. The Element Consciousness, which does not lie within the bounds of form, is not represented. However, the five Elements with form are inseparable from Consciousness, which is immanent within them all. See Snodgrass, 1985: 374-375.

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In the advanced phase of the Na≥oraean training, Mandaean healers (i.e. Na≥u- raiia) are able to move rapidly towards experiencing the secret teachings fully and drawing them deeper within themselves; that is, beyond an intellectual understanding and into the spiritual and intuitive healing practice.51 Only a few very skilled Na≥oraeans with years of experience are allowed to perform healing outside of the schools in the Mandaean society. The heads of these Na≥oraean schools usually provide all the tools, training and ongoing support to empower the trainees to create successful healing. They also determine when a healer is allowed to practice outside of the schools. Yahia Yuhana (John the Baptist), the great healer,52 (Drower, 1953: 5ff., 5 n. 7; Drower & Macuch, 1963: 288a.) graduated from such a Mandaean Na≥oraean school around two thousand years ago.53 Mandaeans consider him as one of the most important Na≥oraean healers in all of Mandaean history. (Drower, 1937: 3; DQRDK, 8 and n. 18) According to Mandaean teaching, he was a Na≥urai; that is, an adept in the faith, skilled in the white magic of the priests and concerned largely with the healing of men’s bodies as well as their souls. By virtue of his na≥irutha, iron could not cut him, nor fire burn him, nor water drown him. (Drower, 1937: 3)

Drower (1953) indicates that when Yahia Yuhana (John the Baptist) was born he has been taken away from his mother and the Jewish community to live in Parwan, the white mountain. The Mandaean Na≥oraean community trained him there to become a Na≥oraean. The great Na≥oraean teachers, the Light- world Beings (like Hibil-Ziwa and Anus ’Utra), and God thus inspired him to be a healer and the Prophet/Teacher of KusÁa (Truth) and the Teacher of Right- eousness. (Drower, 1953: 5 ff.) Regarding his Mandaean Na≥oraean healing training and skills, Drower states:

And (when) he was seven years old, Anus-’Uthra came and wrote for him the A, Ba, Ga, Da. … and until he was twenty-two years old, he was taught him about all na≥iruta. … then, at the command of the great Father of Glory he set the crown on him and seated him beside himself, until they came to the city of Jerusalem …. Then Yahia-Yuhana took the Jordan and the medicine Water (of Life) … and he cleansed lepers, opened (the eyes of) the blind and lifted the broken (maimed) to walk on their feet … by the strength of the lofty King of Light – praised be his Name! – and gave speech and hearing to all who sought (him). And he was called in the world “envoy of the High King of Light” – praised be his Name! …. And he

51 Such equates with Buddhist contemplatives adept in esoteric practices, whereby practice commences with Perfect Understanding (samma di††hi) and ends with Perfect Release (samma vimutti), the intuitive realisation of that rational understanding. See Crangle, 2007a. 52 See E.S. Drower, (1953) The Haran Gawaita and the Baptism of Hibil-Ziwa, Studi e Testi, 176, Vatican City, pp. 5ff., p. 5 n. 7; and cf. Drower & Macuch, 1963: 288a. 53 According to Mandaean theologians, Jesus was a Na≥urai, but one who disregarded the difficult and elaborate rules about purification. See Drower, 1937: 3.

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taught disciples and proclaimed the Call of Life in the fallen House (Temple?) …. (Drower, 1953: 7; Ginza Rba, 57 f, 188-196; Lidzbarski, 1925: 51, 190-196; Lidzbarski, 1915: chapters 18 and 32; Lupieri, 2002: 224ff.)

In Ginza Rba, another passages shows how the angel Anus ’Utra came into this world in the form of John the Baptist, to heal all forms of “illness”54 (Ginza Rba, 331 (: 23-24) – 332 (: 1-4). Another similar passage from Ginza Yamina states that the angel Anus ’Utra came down into this (earthly world), to Jerusalem, where he converts Miria into (Mandaean) Na≥oraeanism.55 (Ginza Yamina, 331(: 23-24) – 332 (: 1-4). He came in the physical form of John of the Baptist (Nasoraia, 2000d: 143-171) and said: umaÁiat lmilgaÁ ligiÁta badmu pagria ’damiat [331: 23] and I took a form of physical/seen body uasgit alit l’uraslam and I [i.e. Anus ’Utra] come down towards Jerusalem, malalit bqalai udirsit [331: 24] I spoke by my voice and thought uhwitilH lmiriai asia I became a Healer/doctor to Miriai asia lmiriai hwitilH A Healer/doctor to Miriai I became uasitH [332: 1] mn ris bris I healed her completely ’tqiriit asia d-kusÁa I called the Healer of KusÁa (Truth) d-masia[332: 2] ulanisib agra who heals and asks no fee56

54 Ginza Yamina, 29: 9-15, states the following: ’nus ’utra atia umasgia b’uraslam kt[29:5] lbusa d- anania mia lbus bdmu pagria masgia ulau [6] lbusa d- paria lbis uhauma urugza litbH umasgia [7] uatia bsnia d-palÁus malka d-alma ’nus ’utra [8] lalma atia bhaila d- malka rama d-nhura masia qrsania [29:9] ump- ata ’uiria umdakia garbania umaqim mtabria [29:10] usapupia lmasguiia umalil harsia udugia umhaiia [29:11] mitia umhaimin mn iahuÁaiia umhauilun d-’it [29:12] muta u’it hiia u’it hsuka u’it nhura [29:13] u’it Á’ia u’it srara umapiq iahuÁaiia ’l [29:14] sumH d-malka rama d-nhura tlatma usitin [29:15] nbiha…. 55 Miriai (Mary), a Jewish princes who converted to Mandaeism at the time of John the Baptist. She became an important Na≥oraean figure, especially after the death of John the Baptist. For details about Miriai in Mandaean Literature see for example Lidzbarski, 1925: 341; Lidzbarski, 1915, II ( pp. 123, 127-131); Drower, 1959, no. 149, 129 f. and n. 3), no. 162, 140 f.). See also Lupieri, 2002: 220 ff.; Buckley, 1993: 181-196. 56 This calling on the Healer of KusÁa (Truth) recalls the contemplative invocation of the Buddhist Bodhisattva Guanyin to cure illness, and for other secular benefits. Crangle, 2007a.

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ahittH lmiriai biardna ≥batH [332: 3] I took down Miriai and (I) baptized her in the Yardna ursamtH bdakia rusma …[332: 4] (and I signed her with the pure Sign)

THE ASUTA AND THE NA≤ORAEAN TEACHING: THE CREATIVE LIFE FORCE57 ACTIVATION BY THE NA≤ORAEAN HEALERS

Mandaean Na≥oraean teaching provides extensive training for healers. At the early and introductory stage, begun from an early age, beginners are trained to provide the basic Asgandas (assistance) and may also serve and assist the society. The introductory stages of teaching explain what Asuta is. It also helps students to understand, identify, feel and examine the concept of healing energy/ energies. Beginning with an exploration of the meaning of Asuta, the traditional teachings examine the Mandaean and Na≥oraean attitudes to different kinds of energies, and include an in-depth study of the history of the healing practices, following the path of the great Mandaean Na≥oraean Masters, such as Adam, Seth, Noah, Sham, son of Noah, and John the Baptist. In addition, the teaching explains the spiritual principles of Asuta and the levels of initiation into this kind of healing practises. This would usually be accompanied by practical advice from the leading Na≥oraean masters who help their students in the preparation for Asuta and the training sessions and practices, including receiving the Asuta atonement or/and giving the healing treatment, as well as practices on ways to use Asuta on humans (depending on their age, sex and kind of illness/sickness), food, drink, plants and animals. At the advanced levels, the Asuta teaching covers the various meanings of the mystical symbols and the use of these symbols in Asuta. This kind of teaching is based on the long experience on the self-treatment, physically and spiritually so that the healer achieves a balance within him/herself before practising Asuta on others. The advanced levels of teaching explore the various ways of healing and train in the Na≥oraean medical and spiritual treatments. This may include a special training in the use of the healing sacred symbols that should be included within the remedy treatments and healing secret writings. The achievement of the power of Asuta (healing energy) of the Na≥oraean master/teacher is completed with the attainment of spiritual awakening and high enlightenment. Only those who attain this level can prepare, cleanse and open up the sick person (who is prepared to receive the healing treatment) to the

57 The Mandaean Creative Life Force here equates with the Buddhist Dharmakaya or Body of Truth.

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highest vibrational level and have the power to help others clear their issues/ illnesses and empower themselves.58 The Mandaean/Na≥oraean professional healers use certain techniques which enable them to help heal themselves as well as others, especially those who are desperately seeking their urgent assistance. In general terms, the masters of healing activate their spiritual power to generate a ‘creative life force’ within themselves. As they shine brighter/vibrate higher, the activation of their ‘creative life force’ helps their co-creative abilities even more. The process begins with purifying themselves physically and spiritually.59 The purity process works best when the dark and negative energies or defilements have been removed from their system. This can be done in various ways, such as directing the mind to be purified and ready for the coming process, concentrating, promoting loving- kindness, compassion, sympathy, and so on. On the physical level, they cleanse themselves in water,60 wearing white, burning incense, making symbols, etc. The process works best when all dark and negative energies have been cleared from their environment as well as from themselves. This should increase their inner and outer light and develop more love, compassion, happiness, so that the healing ability and the power of enlightenment contribute positively in their life and the life of all humans.

Pl. 8 Pl. 9 Pl. 10 Ma≥buta: The Mandaean Baptism (Crangle 2005a, 2005b, 2007b)

58 Thus, the the Na≥oraean master/teacher having attained spiritual awakening, enlightenment, and the ability to heal equates with the fully realised Buddhist contemplative whose healing expertise is fully developed with the attainment of perfect insight (samma ñana) and perfect release (samma vimutti). 59 Within the Buddhist contemplative path, such purification commences with the practice of morality in thought, speech and action (sila). It includes also the cultivation and application of meditative antidotes such as loving-kindness, compassion, sympathetic joy, and equanimity to unwholesome thought process such as anger, self-interest, envy as well as partiality and aversion. 60 Purity of water in the body is significant to a healthy body and mind. Water purifies the body and relieves pain.

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The Mandaean Na≥oraean system of Asuta, in fact, illustrates the Asuta energy healing system, its mystical source and healing positive effect, as well as the historical and current approaches to learning and teaching Asuta. This system is strongly connected with the healing energy that is gained because of Laufa (the spiritual holy Union) with the Divine Source of the Universal Healing Energy. We may refer to this kind of Laufa as ‘Laufa d-Asawata (the divine Union of Healing). This ‘Laufa of Healing’ usually received from the Worlds of Light; that is to say, from Manda d-Hiia (the Knowledge/Gnosis of Life). For He is initiated by Hiia Rabia (the Great Living One/Great Life) or/ and Mara d-Rabuta (Lord of Greatness) to play the role of ‘Universal Healer/ Gnosis;’ that is, Maraihun d-(kulhun) Asawata (the Lord/Power of (all) Heal- ings).61 The dynamic of this Universal Healing/Gnosis, in fact, works through the Perfect Laufa (Union/Communion) with Adam Kasia62 (The Secret Adam, also called Adakas), (Nasoraia, 2004: 347-356; Drower, 1937: 54, 73, 253; Drower, 1960a: 21-38, 161 ff.; Drower, & Macuch, 1963: p. 7a; Gündüz, 1994: 86, 89); who is the Perfect Cosmic Man/Adam, and also with Razia (the divine cosmic) Mysteries.63 (Drower, 1960a: xvi; Nasoraia, 2004b: 338-339)

ADAM KASIA (THE SECRET ADAM), AND THE DYNAMICS OF HEALING IN MANDAEISM

Adam Kasia is the Primordial/ Cosmic /Perfect Being/Man. The Mandaean Na≥oraean teachings that appear in secret scrolls, such as Drower (1960b), Alma Risaia Rba, Alma Risaia ZuÁa, Malkuta ’Lait, and MHZ, consider Adam Kasia as the macrocosmic Being/Man/Adam. When the earthly world came into existence, Adam Kasia became the archetype of the First (complete) Earthly (hu)man, that is, Adam, ‘Adam (Gabra) Qadmaia/Pagria,’ (Nasoraia, 2004a: 349 and n. 1) the Microcosm Being/Man/Adam. Moreover, Adam Kasia is considered to be the head of Msunia KusÁa (the Ideal World of Truth), which is the World of the Universal perfect first Adams. (Nasoraia, 2000c: 121-141) Symbolically, Adam Kasia and His Divine Features/Attributes, Descendents

61 For example, see manda d- hiia maraihun d-(kulhun) asawata Drower, 1959, no. 9, 169 (Manda d- Hiia, the Lord/Power of (all) Healings). Cf. Drower, 1959: 8. 62 Also see the section below. In the Buddhist context, such personal genesis of power is found in the meditative connection with the Skt. Dharmakaya Body of Truth. 63 Regarding the ‘Mysteries,’ Drower states the following: ‘Mysteries,’ i.e. sacraments to aid and purify the soul, to ensure her rebirth into a spiritual body, and her ascent from the world of matter. These are often adaptations of existing sea- sonal and traditional rites to which an esoteric interpretation is attached. In the case of the Na≥oraeans this interpretation is based on the Creation story…, especially on the Divine Man, Adam, as crowned and anointed King-priest. See alsoNasoraia, 2004b: 338-339.

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and Worlds represent the Universal/Cosmic Organs of the Universal Being, in which new seeds of life and light first manifest. As we can see in the mystical secret teachings, the mystical Divine Being/Man, Adam Kasia, as identified with Mara d-Rabuta, receives and adopts all the concepts of the Universal Being/Man from Mara d-Rabuta. He is found in the literature to be also the Father of ’Uthras, the Teacher and the Initiator, exactly like Mara d-Rabuta. Furthermore, Adam Kasia appears in the mystical Na≥oraean creation story not only as the Universal Being/Man but also as the ‘Universal Womb,’ ‘Universal Embryo’ and ‘Universal Body,’ through which all the souls of the Earthly (human) Adams (the born, living and dying) are formed and reconstructed in a Universal Body; finally, they are able to contact and touch, raise, enter and unite with the Ideal World ‘Msunia KusÁa’ and with the Worlds of Light.64 (Nasoraia, 2004a, p. 349)

Adam Kasia has considerable correspondences with the Kabbalistic Man, i.e. Adam Qadmon.65 Some of the Cosmic Logos/Organs/Characters of Adam Kasia and Adam Qadmon, however, correspond mystically to the Hindu Purusha and to the Skt. Dharmakaya/Saμbhogakaya Truth Body/Enjoyment Body as noted above. Some tentative equivalences are depicted as follows:

Pl. 11. (Drower 1953; Rudolph, 1978) Pl. 2. Buddhist Cetiya

Pl. 11 depicts the Mandaean Lightworld Beings and the Toriana along with its Buddhist correspondence, the Dhammakaya Foundation Cetiya.

64 Drower explains this as follows: Adam Kasia, the Mystic or Secret Adam who preceded the human Adam called Adam pagria (physical man) by many myriads of years, for the macrocosm preceded the microcosm and the Idea of the cosmos was formed in human shape, so that through the creation of the one the creation of the other ensued. In like manner, according to the secret doc- trine, as we shall see in a later chapter, it is through and because of Adam Kasia that a disembodied soul obtains its spiritual body. The detailed description of the construction of Adam Kasia’s Body is understood when the ritual manuscripts are read, for every act in the masiqta is represented as part of the process by which the new and spiritual body is built up for the departed soul from plasma to perfection within the cosmic Womb. Drower, 1960: 22. See also Nasoraia, 2004a: 349 f. 65 The Cosmic Adam, Adam Kasia, which is found also in the Rabbinic literature. His material reflection, is Adam Gabra Qadmaia, (Adam the First [Earthly] Man/Being). This idea is found in many Gnostic sects. Also, it is encountered later, in the Qabbalistic Man (i.e. Adam Qadmon) and many other mystic traditions.” Nasoraia, 2004a, p. 340.

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Pl. 12. Pl. 13. Pl. 6

Pl. 12 shows the Mandaean Four Elements and Wellspring (Nasoraia, 2005. Appendix A, and p. 182), while Pl. 13 (Buckley, 1993) depicts a Mandaean form similar to a Buddhist Skt. ma∞∂ala containing four overlapping circles. These images resemble Pl. 2 that sets out a schematic rendering of a contemplative vision derived from the meditation style of a contemporary esoteric Theravada school noted above; i.e. Vijja Dhammakaya. Mara d-Rabuta is illustrated in various ways in several Mandaean secret scrolls, including Alma Risaia Rba, Alma Risaia ZuÁa, and Diwan Malkuta ‘Laita. The image of Mara d-Rabuta’s figure is shown always as the most important and mysterious form among all other combined figures in the illustrated scrolls. The figure of Alma Risaia Rba is the most important. The image is not identified directly. Scholars like Drower, K. Rudolph, Dan Cohn-Sherbok, Lupieri and Buckley guess about the real identity of that figure. In addition, they always depict the image incorrectly as a straight up figure, when the upside- down form is the correct configuration.66 The images below of Mara d-Rabuta show the proper way and identification of him, looking from the ‘above’ and sending Na≥iruta to the ‘below:’ The inverted figure of Mara d-Rabuta above resembles the depiction of the Buddhist Dharmakaya/Saμbhogakaya Truth Body/Enjoyment Body in Pl. 15, insofar as both spiritual beings are approached contemplatively from above. As a result, the figures appear to be upside-down, when in fact the meditator as such is inverted.

66 Drower believes the figure is Mara d-Rabuta or Adam Kasia. (Drower, 1963, p. 8f.) Like Drower, K. Rudolph (1978, pp. 15, 22-3 and Plate XII) sees the figure as: “probably Mara d-Rabuta or the heavenly Adam, the first man.” Cohn-Sherbok (1981, pp. 227-234, especially p. 229) believes that he is Adam Kasia. See also Lupieri (2002, p. 174), where Adam Kasia is regarded as “a typi- cally Mandaean portrayal of a spiritual being.” However, Buckley suggests in several references to this image that he is Hibil Ziwa. (Buckley, 2002, pp. 130ff.; 2003, pp. 555-60; 1997, 367-81; 2005 (corrected second printing, 2006).

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Pl. 15. Dharmakaya/Saμbhogakaya Truth Pl. 14. Mara d-Rabuta67 Body/Enjoyment Body68

Pl. 16. Mara d-Rabuta69 Pl. 17. Mara d-Rabuta70 Pl. 18. Mara d-Rabuta71

67 Mara d-Rabuta as the first Initiator (Rbai), Master and teacher of all From: Alma Risaia ZuÁa, Drower, E.S. (1962a). 68 Image: copyright Dhammakaya Foundation (Thailand). 69 Mara d-Rabuta with his assistant performing the (first) Masiqtha. From: Alma Risaia Rba, Drower, E.S. (1962a). On Pl. 16 and others herein, writing is depicted along side artwork. In the context of preferred cognitive styles, the linear, rational constructs of written passages are associated with the pluralist style of cognition that appreciates differences, while the mosaic nature of artwork lends itself to the globalist style of cognition that operates in terms of identity. The conjunction of both writing and illustration in the Mandaean scrolls suggests the promotion of a third style of cognition wherein there occurs a synthesis of both plural and global cognitive styles that engenders insight. In this regard, see Crangle, 1992 and 1995. 70 Mara d-Rabuta (the largest figure) and his assistant (Asganda) (the smallest figure) with Drabsa and seven Malkas/ ’Uthras. From: Buckley, Jorunn Jacobsen. (1993). 71 Mara d-Rabuta with other six Malkia performing the Masiqtha. From: Diwan Zahrun Raza Kasia, B. Burtea (2008).

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Plates 16-18 above depict Mara d-Rabuta in other various ritual contexts. Simply, Mandaean Ultimacy is understood at the highest or deepest level as: 1) Hiia (Life, the Living One), equating with the formless Skt. Dharmakaya of esoteric Buddhism; thereafter as: 2) Mara d-Rabuta (Perfect Divine Teacher)/ Adam Kasia (Secret Adam), i.e. direct emanations of Hiia, corresponding with Buddhism’s Saμbhogakaya (Enjoyment or Bliss Body); and 3) Adam, similar to Buddhism’s Skt. Nirma∞akaya (Appearance Body). Thus, Mandaean religious ritual has its esoteric correlations and counterpart in Buddhism. The dynamics of ritual fulfil the same or similar function in com- parable ontologies and soteriologies of Buddhism and Mandaeism. That is to say, there are esoteric correspondences not only between the cosmologies and soteriologies of Buddhism and Mandaeism, in particular esoteric traditions of Theravada Buddhism and Mahayana Buddhism, but also in their expression in developed ritual forms. (Nasoraia. & Crangle, 2010; in press). Mandaeans consider Adam Kasia as a great mystical or divine ‘Mystery.’ The ‘Mystery’ that contains and/or unifies all mysteries of creation. In its analysis of how the baptized Mandaean is seen to become a (cosmic/ universal) King and Messiah, the article ‘Perspectives on Christian and Man- daean Baptism,’ explains the role of Laufa, Razia (Mysteries) and Adam Kasia, as follows: From the Mandaean and Na≥oraean perspective, any pure enlightened Mandaean – (alive in or passed away from the material body, i.e. dead)- who receives full baptism is consecrated and anointed as a (temporary) “Messiah King” through the ritual ceremony and process of baptism. This happens through the full immersing in the water; the consecration of the myrtle wreath as a crown and the Rusma (Signing/Anointed) with Mia Hiia (Living Water) and the signing with misa (sesame oil). This is one of the reasons why Ma≥buta or full baptism must be administered by a “priest” or “initiator” (who becomes like a father), because the priest is already Consecrated, i.e. “Crowned and Anointed” as a (permanent) Messiah King through a special “Coronation” of the “Father” (Mara d-Rabuta or “Lord of Greatness”), into the priesthood, that is, the Messiah Kinghood. In this case, the “Coronation” priest unifies in a holy Communion, that is Laufa, with the “Divine Universal Mysteries” and with the Divine Secret Man/Adam ‘Adam Kasia.’ He becomes one with the “Spiritualized Humanity” that is called the Secret Adam ‘Adam Kasia,’ exactly as happened to the earthly Adam when he was “baptised, anointed and crowned” by Hibil-Ziwa. Indeed, the Mandaean-Na≥oraean interpretation of any of their religious rituals is always based on the Creation story.72

72 Nasoraia, 2004b: 338 ff. Regarding this Drower also explains: “Every Mandaean priest is anointed, crowned, and given the insignia of kingship when he is ordained, for he is the earthly representative of the Heavenly Man: and every baptized person in anticipation of his union (laufa) with the redeemed body of the elect is taken, as it were, into the Body of Adam by a ‘signing’ with water and ‘crowning’ with a myrtle wreath, ceremonies repeated in his dying hour with the difference that the signing is with oil; for, as a true believer dying in purity, he will become one with the spiritualized humanity called the Secret Adam.

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The Mandaean Na≥oraean esoteric system of thought, especially regarding Adam Kasia, suggests a complete universal system of the emanation of worlds, from the Pure Perfect Divine to imperfect physical matter. (Nasoraia, 2000b: 100-120) The manifestation of Adam Kasia stands between Hiia/(Mara d- Rabuta/Manda d-Hiia) and the imperfect Adam (human) of the earthly world. The lack of Divine Knowledge/Wisdom and impurity/defilement account for the temporary disconnection, which sometimes occurs between the Higher/ perfect Knowledge/Enlightenment Worlds/Beings and the Lower/imperfect worlds/beings. Adam Kasia represents the ‘Light of Asuta (Healing/Redemption),’ for the transcendent Light of Adam Kasia has the power to connect, asia (heal) and redeem ‘almia u-daria’ (the ‘Worlds/Universes and Ages’). The ‘Light of the Perfect Being/Man/Adam,’ is a transformed Divine Light that helps in the healing and the universal process of enlightenment, so that all beings/worlds can achieve redemption and living forever with the Everlasting Hiia Rbia (Great Living One/Great Life). This kind of ‘redeeming/healing Light’ corresponds with the light of the ‘(spiritual) mind (i.e. Nisimta (soul)) and the consciousness of the enlightened human/being. One of the central ideas in Mandaean healing mystical tradition is that the (redeeming/healing) Light is the cure to every person that strikes/defiled/polluted by the Darkness. In this regard, Drower (1960b) reads:

kul hsuka mahilH nhura masilH73 (Drower, 1960b: I no. 155) every person that the Darkness strikes/defiles/pollutes, the (redeeming/healing) Light will cure him.

The ‘Laufa d-Asuta’ with Adam Kasia may open gates to other hidden dimensions of knowledge, understanding and awareness. It is like a union with the universal elements and like a journey into each part of the ‘microcosm and macrocosm’ of the ‘inner and outer’ Universes. This union, on the one hand, is creating a re-construction or re-establishment or re-contact with (a) the Worlds of Light and a union with (b) Hiia (the Living One/ God). On the other hand, this union may quiet the mind and awaken the spiritual aspects of the person, so that he/she feels closer to the ‘Light of Healing.’74

There is a unity in this which can be understood only by examining the Mandaean sacraments as symbolic of progression into the life to come and interpreting them by the secret teaching.” Drower, 1960a: 104. 73 Drower, 1960b: I no. 155. 74 Similarly, in Buddhism the contemplative reconnects with hidden perfection of the Dhar- makaya Body of Truth.

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The Traditional Mandaean Na≥oraean View of Human Nature and Asuta

Understanding the Mandaean view of Human Nature is extremely important for appreciating Asuta. For Mandaeans, Manda (Knowledge) is the central aim of Life. Some important aspects of the Mandaean Na≥oraean view of Human Nature, especially regarding Mana (the Mind) and Manda (the Enlightenment). The following explanation from DQRDK may highlight that. Mandaean teaching emphatically stresses the centrality and primacy of the Great Mind, Knowledge and Wisdom. Mana Rba, the Great (Perfect) Mind, is held to be the source of all things. It works with the soul Nisimta on one side, while the spirit Ruha and the human body stand on the other side. Their union contains the possibility of enlightenment and immortality. Mandaean teaching also views the Great Mind as the purest enlightened Being …. Mana can associate with the human life and soul and still retain its purest form. This primordial mind precedes all manifestations of human life and embodies the meaning and substance of reality. In terms of other aspects of the mind, this primordial mind remains buried, deep within human beings. Most of the time, it is unnoticed and unseen. …. True Mandaeans, including the true lay Mandaeans, priests and Na≥oraeans, practise numerous techniques for awakening, for eliminating negative thoughts, and for revealing the hidden Mana. Various teachings offer contemplative practices, such as prayers, enlightened teaching, philanthropy, and rituals, including baptism, in order to reduce the pollution of darkness or negative energies, while enhancing the positive aspects of the human earthly nature. Through these practices, Mandaeans act correctly to heal themselves and direct themselves so that they can connect with Mana Rba the Great Mind, Hiia Rbia the Great Life, and Almia d-Nhura the Worlds of Light. …. These teachings also show Mandaeans the means to search for and to recognise their pure primordial mind and soul; thereby to gain knowledge to enlighten their thoughts and understanding. (Nasoraia, 2005: 10-12; Nasoraia, 2004a: 314-316)

Because of their view of human nature, Mandaeans endeavour during this earthly life to be pure, perfect and healthy, both spiritually and physically. At least, they aim to walk on the true path that enables them to achieve full purification and perfection and consequently full enlightenment. Thus, Mandaeans systematically train their mind, spirit and body to practice, repeatedly and frequently, prayers, meditation and Baptism. This training helps the Mandaean person also to be centred to and connected with the Worlds of Light so that he/ she can get the good Knowledge, Nourishment and Power, which are necessary for Universal Healing and staying on the Path of Enlightenment/Life (i.e. ’Uhra d-Hiia), not only in this earthly life journey but also in the other universal life journey. Haila d-Asuta (the Energy/Power of Healing) is considered also a pathway to enlightenment (Manda) and to the discovery of truth (KusÁa) via purification. When impurities and defilement are recognized, behaviour can be corrected, pollution/defilement removed and lessons learned. In order to effect a complete

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cure the person must discover the true causes and bring them into Mana (the mind/conscious) recognition. The purpose of a manifestation is to draw attention to its source. The ‘Energy/Power of Healing’ is a way to investigate a manifestation and arrive at a clear recognition of cause and remedy (Mhita u-Asuta). Learning the lesson (i.e. seeing the truth of the situation = Manda (enlightenment)) brings relief and gratitude, and wounds serve their purpose and may bring healing as a result. (Nasoraia, 2010)

The Asuta: Dynamics of Healing Practices and Rituals in Mandaeism

Healing practices and rituals in Mandaeism involve both recitations and prayers, as well as baptismal water.

Recitations and Prayers The Asuta, or Mandaean healing practice, involves specific recitations and prayers that are part of the ancient Mandaean contemplative praxis and involve the production of sounds or sonic expressions.75 Mandaean and Na≥oraean practitioners, healers, and/or patients use these recitations and prayers to promote health and healing. Many of these recitations and prayers aim to help the person who seeks healing through admitting all mistakes, sins, pollutions, defilements and imperfect works and then asking for forgiveness, redemption, healing and enlightenment. The following example from CP illustrates this: … Deliver us from this world which is all sinners and from the sorceries of the children of Adam and Eve. Forgive us that which we have done, and that which we do forgive us. Forgive us, Loosener of sins, (our) trespasses, our follies, our stumblings and our mistakes. If thou dost not loosen us from our sins, trespasses, follies, stumblings and mistakes, no man is clean in thy sight Manda-d-Hiia! … Accept, (O) Life [Living One], Thy prayer from the Occult and assure (to us) bliss in Thy Light… And Life be praised. (Drower, 1959: 22. (no. 25); see also Nasoraia, 2004b: 332 n. 69)

The prayers and recitations are performed through vocalization, chanting, or intoning.76 At the deeper spiritual level, the performance is through unsounded,

75 These function similarly to mantra in the Buddhist context. These are words or phrases that are chanted out loud or internally as objects of meditation. They are used primarily as spiritual conduits that generate one-pointed concentration in the contemplative. 76 Such resemble the Buddhist dhara∞i. The Sanskrit term dhara∞i derives from a Sanskrit root dh®, meaning “to hold, or maintain”. It is understood generally as a mnemonic device. This capsulises the meaning of a section or chapter of a Skt. sutra, meaning ‘a rope or thread that holds

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imagined, rhythmic prayers of healing, as can be seen in the long prayer of John the Baptist.77 It begins as follows: In the Name of the Great Living One/Life (Pure Wish of) Healing/Health, Victory and Forgiving of sins be there for me … who [has] prayed this prayer and (these) Devotions. Forgiving of sins be there for a man whose eyes wait upon his Father and whose thought is directed to the Living One/Life and whose mind does not stray from Knowledge/Gnosis-of-Life (Manda d-Hiia). Poor am I who make this petition …. (Drower, 1959: 313 ff.)

In the Mandaean traditional understanding, prayer is used usually to mean any form of metaphysical/spiritual communication with and invocation of Nukraiia (the Elian/Foreign Realms)78 and higher spiritual Beings/Powers such Hiia, Manda d-Hiia, Aina, Sindirka, Sislam Rba, Shaq Ziwa Rba Qadmai, Sam Ziwa, Hibil, Sitil, Anus, Silmai, Nidbai, Habsaba, Yauar, Simat Hiia, etc. We can see this clearly in some important healing prayers, such as the Sumhata Kasiata,79 Msaba Ziwa,80 and ’Unian Ab ’Unian.81 In the Mandaean scriptures, various secret/sacred names are given to prayer. In general, the Mandaean prayers must include a direct invocation of Hiia (the Great Living One/Life). Mandaean- Na≥oraean prayers follow traditional artistic codes and religious practices, as in DQRDK and Diwan Abatur,82 and are viewed as being like lenses through which the person might see into and get a true understanding of the whole universe and the earthly world in which we live. Mandaeans use other essential practices to promote health, purification and healing. These practices aim to focus and concentrate the mind (spiritual meditation/cosmic connection). Throughout Mandaean history, they have been expressed in many forms, such as the devotional, dedicational and baptismal prayers, as well as initiation and consecration practices. (Drower, 1962b)

things together,’ i.e. a scriptural record. Dhara∞is are similar to, though longer than, mantras. See Moo Saeng Ghim, 1995. See Crangle, 2007a: 65-110, fn. 44. 77 Called ‘Yahia’s Petition ‘(John’s Prayer); Drower, 1959, no. 410. This should be prayed in all Mandaean devotions. 78 Certain[1] Realms in the Worlds of Light are Such as Almia rurbia ’Laiia d-Nhura (Mighty and Lofty Worlds of Light) and also the hidden Skinata ((Divine Dwellings/Divine Realms). See for example Drower, 1959, no. 58, 50 f: … Praised be all the mighty and lofty worlds of light; praised be all those sanctuaries (skinta) of the Hidden for in each and every skinta sit a thousand thousand ’uthras, (’uthras) without end, and the myriad myriad sanctuaries that are countless. Praised are those thousand thousand ’uthras without end and the myriad myriad sanctuaries beyond count. … ’ 79 Drower, 1959, no. 173. Cf. Drower, 1959, 25: 9 ff., 14. 80 Drower, 1959, no. 171=257, 154 ff., 215. 81 Drower, 1959, no. 80, 89 f.). 82 This scroll is translated by E.S. Drower, 1950.

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Asuta Practices and Baptismal Water Mandaean religion is an ancient form of (pre-Christian) Gnosticism. (Rudolph, 1983: 344, and 366, 367; Yamauchi, 1967-68: 49; Gündüz, 1994: 1; Lupieri, 2002, 1993: 38 ff.) All of Gnostic sects possess some forms of baptismal rites. Baptism is central to Mandaeism. The frequent (daily) Mandaean baptism83 is one of the oldest and greatest practices of the Mandaean purification and healing systems. Mandaeans believe that their baptism and, for that matter, their whole religion, originated in the World of Light and was practised by the Lightworld Beings. For this reason, the “Religion of Manda/Gnosis” was passed on to Adam, who was the head of the family or human race, and from whom Mandaeans are descended. Mandaeans as unique gnostics, believe that Manda d-Hiia (the Gnosis/Knowledge of Life) inspired and taught Adam the “Divine Wisdom/Knowledge” and the “Sacred Rituals” that were practised originally by the Lightworld Beings. This was to ensure that Adam and his race have salvation as well as the secret and direct access to the Worlds of Light so that they can successfully make Laufa “Union” with these Heavenly Worlds through these purification practices of the mind and the body. (Nasoraia, 2004b: 337.)

Furthermore, Mandaeans consider water as a life-fluid and the medium that most fully expresses the mystery of being, or even the being, which is semi-personified as the “Great Life”. Immersing in living water, according to Mandaean texts, especially the baptismal recitations of the Qulasta [= CP], is making contact with the Worlds of Light and their healing powers. The immersion corresponds not only to the baby’s transition from the darkness of the womb to the outer world but also to the passage of the soul from the world of matter to the word of the spirit.84 (Nasoraia, 2004b: 336 and nn.)

83 Baptism can be performed on anyone over 30 days old. It is then repeated as many times as possible or ‘practicable’ throughout one’s life time. Mandaeans are required also to undergo the Ma≥buta after major defilements, such as after marriage, birth, touching the body of the dead, illness, before and after a journey and after being attacked or bitten by a snake or animal. Sins, such as uttering a falsehood, loss of temper, violent quarrels and any deed that one is ashamed of, require full baptism. Major sins, such as theft, murder and adultery, demand more than one baptism. Mandaeans believe that through one’s repentance, prayers and praise during baptism, God may reopen for the sinner the Gates of Mercy, which have been closed because of the sins previously committed.” Nasoraia, 2004b: 331-332. 84 Two examples from Drower, 1959; cf. Nasoraia, 2004b: 336 nn. 82, 83) for further examples. Drower, 1959: 60f. (no. 72), reads: Good is the Good for the good, and His nature is set upon those who love His name. We will seek and find, speak and be heard. We have sought and found, have spoken and been heard in thy presence, my lord, Manda-d-Hiia, Lord of all healings…. Drower, 1959, p. 24 (no. 29 ), reads: In the name of the Life! Ye are set up and raised up into the Place of the Good. Established amongst manas of light are these souls which went down to the Jordan and were baptised (and those) of our fathers and teachers and of our brothers and sisters who have departed the body and those who are still in the body. There, in the light shall ye be raised up. And Life is victorious.

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The main purpose and significance of Mandaean water baptism and its role in the universal healing can be seen clearly in the following example from Drower (1960b): Yardna [holy river water] cleanses all (faults/defilements): it is the Father of all Worlds, celestial, middle and lower. It is a Medicine/Remedy transcending all means of healing. (Drower, 1960b: 150 (I no. 167); Drower, 1960a, 68; Nasoraia, 2004b: 335)

Yardna (Holy Water) represent the Father/Creator of all Worlds. Cleans- ing in the holy water of baptism is a great universal remedy that heals even beyond this world. It also represents the power/womb that purifies, trans- fers the baptized to the Worlds of Healing/Enlightenment, that is, Worlds of Light. Moreover, Water of Life is represented in Mandaean theology as a kind of ‘radiance’ or ‘light.’ Interestingly, this ‘light’ comes into existence even before what we normally regard as radiance and light. The divine water is brought forth in many forms such as Streams (RhaÁia) and Wellsprings (Ainaniata) and Holy Rivers (Yardnia) all over the worlds. The Lightworld Beings normally use Water to baptize, purify, transform and give birth to all beings, from the most enlightened Lightworld Beings to the lowest homo sapiens. In the cosmic hierarchy, Msunia KusÁa (the Ideal World) is created as a prototype for the Earthly World. It emanated from the Perfect Divine Cosmic World; that is, the World of the Universal Being/Man ‘Mara d-Rabuta.’ In that Ideal World, the concept of the Universal Being/Man produces Adam Kasia as a Sacred (Cosmic) Adam and a Mystical Universal Being/Man. He is formed as an extensive universal power. The womb of this power is obviously the Divine Cosmic Water which descends and flourishes from the Fifth emanation, namely, ‘RhaÁia.’ Thus, through the Water of Life, Paradises are formed and the everlasting genera- tions of Worlds and Enlightened Beings are established in all kinds in the Worlds of Light through the Universal Being/Man. Through Adam Kasia, the World of Msunia KusÁa is established and becomes the Ideal World of the prototypes for the Earthly world. (Nasoraia, 2004a p. 357)

During the baptismal ceremonies the blessed water instantly transforms and changes the status of the body and the mind. Water connects them via Laufa (holy Union) with the pure Source of divine Energy, in the Worlds of Light. This water allows the healing energy of Asuta to flow better through out the body. True healing requires the blockages to be cleared first. Once the blockages are cleared, Adam Kasia or divine universal Energies can be transmitted or directed to speed the process of Asuta. A Na≥oraean healing master/priest initiates the healing process in a healing environment of divine light, to target all physical and spiritual levels and layers of the full system of those receiving the healing. This process will connect that person with the ethereal and physical elements.

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The high vibrational energies coming from the divine Source will connect, rise up, clean up, protect, inspire, enlighten and heal the person.85

CONCLUSION

In closing, it was stated that early Buddhist contemplative practices aimed to convert unskilled states of mind to skilled states of mind that would bring about release (nibbana). Conscious, judicious effort generated this realisation. In the early Buddhist canonical texts, the Buddha’s observes:

85 During the Rahmia (prayers) of baptism the priest resite many prayers to prepare the baptise person, the water and the Worlds of Light to receive the baptised. The priest also meditate and pray asking Hiia and Manda – Hiia for forgiveness, assistance, remedy and healing for the Mandaean person/the soul who came to baptise. Some passages from Drower, 1959 may help to understand the inspiration and healing that achieved through prayers of many Mandaean practices. Drower, 1959, no. 35 (52: 4-19) reads: utaqminan bzakaiia d-lau bhaiabia ubiatiria d-lau bhasiria qudamak manda d-hiia nihzun Áabia uniÁaibun ubisia nitibrun ubnia almia nibihtun unimrun d-’tlun atra batra d-hiia d-baiin minH maskia usailia minH umithiblun baiinin mn Ziwak umn nhurak unm ≥autak tishria ’lan anat asia d-’lauia asawata umdalia d-’lauia mdaluata uziua d-’lauia ziuia unhura d-’lauia nhuriad- pahtit tiria kusÁa umgalalit razia hukumta umhauit gambaruata b’uraslam sidmit sahria udaiuia umadhit alahia mn ’kuraihun” Thou wilt raise us up as sinless and not as guilty, as virtuous and not as vicious before thee, Manda-d-Hiia. The good behold and are refreshed: the wicked are discomfited and the children of (this) world abashed. And they say “Is there no place for me in the Place of Light, since those who seek therefrom find, and ask thereof and it is given them? We beseech thee to let some of thy radiance, thy light and thy glory rest upon us. Thou art the Healer above all means of healing, a Raiser-up above (all) that raiseth up, a Radiance above all radiancies and a light above all lights. For thou openest doors of truth and revealest mysteries and wisdom and showest forth mighty deeds in Jerusalem. Thou confinest demons and devils and frightenest away the gods from their high places. (Drower, 1959, p. 35-36) “kt haiabia niqmun [4]ukt zakaiia uasuta tihuilin [5]lhalin nishmata d-nhit liardna u’≥Ába [6]uhiia zakin” Drower, 1959, no. 28 (39:4-7). … like men attainted shall stand up like clean men. And healing shall be theirs, those souls who went down to the jordan and were baptised. And life is victorious. Drower, 1959, no. 28 (p. 23) Bound (together) and sealed are these souls who descended to the jordan and were baptised. By Hauran-Hauraran, the out-thrust of the Great Life: by Its names, by Yufin-Yufafin and Sam-Mana-Smira; by Yusmir, vehicle of the First radiance; and by the being Yukabar, the (well-) equipped ’uthra; seal and guard these souls who descended to the jordan and were baptised, against the deities of the House, lest they gain dominion over them. (Protect them) from their devils and demons so that they shall not go near them nor harm them ‘nor ruin them. Let all pains, diseases, afflictions and tumours be removed from them. Let all evil sicknesses and malignant curses of the body be removed and driven off, so that those who sit before Thee like men attainted shall stand up like clean men. And healing shall be theirs, those souls who went down to the jordan and were baptised. And life is victorious. (Drower, 1959, no. 28, 23)

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Monks, according to whatever a monk ponders and reflects on much his mind in consequence gets a bias that way.86 (Horner, 1954: 149) Majjhima Nikaya.I.115

Insofar as the mind manifests all things, the observation relates to healing via the contemplative will or wish of the Buddhist meditator. Extraordinary ‘energy’ is encountered through particular meditative practices involving the cultivation of quietude. Textual research suggests that such might be identified in Buddhism as the Skt. Dharmakaya (Truth Body) and/or its emanation. These connections suggest access to a gateway leading to the transcendent source of Knowledge. In addition to soteriological benefits derived from this profound association, experiences such as these also bring the secular forms of well-being such as healing. On the way to wisdom, the meditative act, performed in the context of compassionate healing intent, leads also to another form of extraordinary ‘energy’ identified here as an emanation of the Skt. Dharmakaya. In dynamics of healing in Buddhist meditation, the meditator realises the potential to facilitate an opportunity for spiritual healing, and so seeks the compassionate healing intervention of the emanation of the Skt. Dharmakaya, i.e. a manifestation of the vital principle or animating force within all living things. In considering briefly some concepts and associated healing methods in the context of Buddhist meditation, this paper aimed to clarify correspondence with the dynamics of the well-being wish or contemplative supplication to Adam Kasia, as a manifestations of Hiia (Life, the Living One), the source of healing/power-light. The goal of healing in Mandaeism is to reach Almia d-Nhura (the Worlds of Light). The role of Asuta is most important to reach that end. Adam Kasia, like the Buddhist Skt. Dharmakaya, makes attaining that goal possible. Mandaean Na≥oraean purification and contemplative, healing practices and systems use Laufa (Union) with Adam Kasia to connect to and re-visit Almia d-Nhura. The frequent practice of Mandaean prayers, baptism and other meditative practices are essential spiritual exercises of healing, purification and redemption. As such, they are used to help a Mandaean grow daily in familiarity with the Worlds of Light to achieve healing and enlightenment, and, consequently, to live the eternal Life. The authors hope that this paper has managed to articulate, in part, the basis of healing in Mandaean contemplative praxis. In doing so, we trust also that the brief exploration of some concepts and associated healing methods in Buddhism has enabled us to gain greater insight into the shared human predicament of both Buddhists and Mandaeans. This article, along with the evidence of related

86 My emphasis.

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work in print and in progress, thus proposes the increasing possibility of the contemplative interaction and mutual influence of early Buddhism and Mandaeism, no doubt as a result of their geographical proximity, commerce, early missionary activity and so on. In light of the present Mandaean existential predicament, such burgeoning research of course confronts many obstructions. Still, we hope this work serves as a minor contribution to the Mandaean record in its relationship to the wider contemplative context of other proximate Knowledge traditions.

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