ARAM, 22 (2010) 97-132. doi: 10.2143/ARAM.22.0.2131034

SOUL FOOD: THE MANDAEAN LAUFANI

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

INTRODUCTION

Regarding ritual including the sacramental meal, essential purity and the stringency of ritual enactment, E.S. Drower states: … to [the Mandaean] the immutable and sacrosanct elements of his religion are the ancient rituals, and the various forms of the sacramental meal. It does not worry him that there are a number of creation-stories, contradictory to one another or that there is confusion in the heterogeneous pantheon of spirits of light and darkeness. What does matter is that no rule of ritual purity be broken, and that every gesture and action prescribed for ritual shall be rigidly observed.1 Jorunn Buckley points out that Mandaean speculative mythologies co-exist with complex rituals, and that students of Mandaesim tend to regard the myths and the rituals as essentially unrelated. She states that “Attempts to render the rituals of meaningful within the frameworks of the religion’s mytho- logical thought are still scarse.”2 This paper aims to make a minor contribution in this regard. Buckley states: If rituals aim to concentrate the attention and imagination in order to create other realities and other worlds, interpreters need to grasp the Mandaean understanding of the difference between its “here,” the earthly world, and its “there,” the Light- world, without leaping to automatic conclusions based on other Gnostic examples.3 Buckley’s emphasis on ‘other realities,’ ’other worlds,’ and ‘differences’ reveals a scholarly preference for the analytical mode of cognition, whereby the research material is organized according to a basis for contrast that is perhaps largely unconscious. The abstract separation of a whole into its constituent parts, in order to study the parts and their relations, is largely the preferred mode of academia. That is to say, analysis, with its appreciation and recognition of differences in material, tends to limit or even preclude the opportunity for the

1 E.S. Drower, The Haran Gawaita and the Baptism of Hibil Ziwa, E.S. Drower, Studi e Testi 176, Vatican City, 1953, XI in Jorunn Jacobsen Buckley, “The Mandaean Tabahata Masiqta,” Numen, XXVIII, 2 (1981), 138-163, 138. 2 Buckley, Jorunn Jacobsen. Ibid. 3 Buckley, The : Ancient Texts and Modern People, (Oxford UP, Oxford, 2002), p. 18.

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recognition of identity in examples of religion such as ritual behaviour and its associated world-view/cosmology.4 For example, both scholars and Mandaeans recognise the counterpart (Dmuta),5 which could be understood/interpreted also as an encounter with an internal reality leading to Kasia, the hidden or mystical Adam, who dwells in Msunia KusÁa, the Exalted World of Truth.6 Adam Kasia, the cosmic/ universal Perfect Being/Adam,7 represents the ideal or archetypical double, and eventual reunion with Aina d-Razia, the ‘Source/Wellspring of Mysteries,’ from which all Beings emanate.8 Such stands in dualistic opposition to actual,

4 See Crangle, Edward F. “Cognitive Styles and Studies in Religion,” Australian Religion Studies Review, 8/1, Autumn, 1995, 22-26. 5 Dmuta is very important theological, cosmological term in Mandaeism. It has complex meanings which shift depending on the use and place used in the Mandaic sentence. Its meanings range between the literal and the deep mystical forms of typical Mandaean terminology. For example, dmuta can mean: “archetype, appearance, counterpart, likeness, shape, picture, Divine counterpart, Divine image, the Ideal counterpart, spiritual ideal, the ideal of life, the idealized image or well-ordered Ideal (or World), counterpart of the Chosen Elect or the righteousness.” Drower describes this last meaning further, as follows: “The dmuta is the over-soul, the counter- part of the earthly being in the ideal world of Msunia KusÁa. It often acts as conscience or guardian angel, according to commentaries." E. S. Drower, The Canonical Prayerbook of the Mandaeans, E. J. Brill, Leiden, 1959 (hereafter CP), p. 236, n. 5. In Mandaean religious thought, the idea of the Counterpart (Prototype or the double) in the Good World (the ‘hidden-Good City’) is applied to all existence and sooner or later the two parts will purify, rise and join together in the Ideal World (well ordered) of Msunia KusÁa.” Nasoraia, Brikha (aka Hathem Saed), A Critical Edition, with Translation and Analytical Study of Diwan Qadaha Rba D-Dmut Kusta (The Scroll of Great Creation of the Image/Likeness of Truth) Ph.D., University of Sydney, 2005, (hereafter DQRDK), pp. 48-49. Cf. E.S. Drower and R. Macuch, A Mandaic Dictionary, Oxford, Oxford UP, 1963 (hereafter MD), pp. 111b-112a; Alf Trisar Suialia, tr. E. S. Drower, The Thousand and Twelve Questions: A Mandaean Text, Akademie Verlag, Berlin, 1960 (hereafter ATS), pp. 11, 168 (I: 229); Saed, Hathem (a.k.a. Nasoraia, Brikha), Christian and Mandaean Perspectives on Baptism, Journal of Eastern Christian Studies, 5b, 1-4 (2004): 31-347, 332. See also many places in E.S. Drower, The Mandaeans of Iraq and Iran: Their Cults, Customs, Magic, Legends and Folklore, (Gorgias Reprint Series, vol. 35, Press LLC by arrangement with Oxford University Press; first published by Oxford University Press in 1937; second Edition, New Jersey: Gorgias Press LLC, 2002) (hereafter MII), such as, pp. 41, 54-6 n. i, 78, 95, 330, 92-3, etc.; Rudolph, K., Mandaeism, E. J. Brill, Leiden, 1978, p. 15; M. Lidzbarski, Das Johannesbuch der Mandäer, Giessen, 1915 (hereafter JB), p. 127. Cf. the ‘well ordered city/state of Plato.’ 6 Msunia KusÁa is the world of Ideals/Perfect cosmic humanity. It is “a world of ideas in which the prototypes of all earthly things and beings exist.” MD, p. 280a. Cf. W. Brandt, Die mandäische Religion, Leipzig, 1889 (hereafter MR), p. 38 n.1, 53 n. 1; CP, 268 n. 5; Mandaeans understand Msunia KusÁa as ‘the World of Truth’ in which Adam Kasia (the secret Adam) and his perfect cosmic generations dwell. See Saed, Nasoraia Hathem (a.k.a. Nasoraia, Brikha H.S.) ‘Na≥iruta: Deep Knowl- edge and Extraordinary Priestcraft in Mandaean Religion.’ in Esotericism and the Control of Knowl- edge, ed. Edward F. Crangle, Sydney Studies in Religion, vol. 5, (General Editor Professor Garry W. Trompf), Sydney: Department of Studies in Religion, University of Sydney, pp. 306-360. (here- after Nasiruta);. Also, consult MII, pp. 54 ff, 283; The Secret Adam: Drower E.S., A Study of Na≥oraean Gnosis, Oxford 1960 (hereafter SA) (many places esp. pp. 39-46). See also n. 5 (Dmuta), above. 7 See Nasiruta, (many places esp. pp. 340, 343, 346, 347ff., 356) Also Consult SA; MII (esp. pp. 54 ff, 73f., 86, 253, 283). 8 See DQRDK, 34-42 (pp. 199-200). Also consult Nasiruta, (many places, eg. pp. 322, 323, 328, 336).

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earthly individual of the so-called external world.9 In brief, peculiar meditative experiences lead to meditative encounters with what might be best referred to as extraordinary ‘energy’ or the Adam Kasia – Primordial Man of Mandae- ism. Textual research suggests that this may be identified in as the Dharmakaya10 (: Dhammakaya, Body of Truth or Great Monk). In other religious traditions the Blue Person of Kashmiri Saivism, the Adam Kadmon or Primordial Man of Jewish Mysticism etc. As such, these encounters sug- gest the access to a meditative gateway leading to the transcendent source of wisdom.11 The analytical mode of cognition generates ontological categories under- stood as internal and external. As such, they are neither real nor unreal, but merely represent one means to articulate reality as it is found. However, prob- lems arise when a scholarly view of differences in material precludes any opportunity for revealing identity in data. For example, the Mandaean contemplative realisation of the ideal counter- part is experienced similarly in peculiar Buddhist ritual contemplative practice, whereby oneself as meditator meets progressive purified refinements recog- nised as a continuum of Dharmakaya or Body of Truth. In esoteric Buddhism, the Pali Dhammakaya is regarded as the supra-mundane body com- prising the purest element,12 the most perfected being the Dhammakaya Ara- hatta Perfect One,13 concluding in the Plenum/Void (Sunyata) that produces all that exists. According to esoteric Theravada Buddhism, it abides at the centre of the body, and can be realised through profound contemplative praxis.14 That is to say, Mandaean religious ritual has its esoteric correlations and counterpart in Buddhism. While differences can be found easily in the many

9 MII, n. 1, p. 54. 10 Unless otherwise indicated, Indo-Aryan languages employed in the paper are in . 11 See Crangle, Edward F. “The Intent: and the Dynamics of Healing in ,” in Bodhisattva Avalokitesvara (Guanyin) and Modern Society: Proceedings of the Fifth Chung-Hwa International Conference on Buddhism, William Magee & Yi-hsun Huang (eds), Taipei: Drum Publishing Corporation, 2007, pp. 65-110; Crangle, Edward F. “Heal- ing in Buddhist Meditation,” paper presented to the International Conference on Healing of Mind, Body & Spirit: Religion and Science in Dialogue, Fu Jen Catholic University, Taiwan, 2006, Crangle, Edward F. “Stopping of the Asavas Cankers in Buddhist Meditation,” in Crangle, Edward F. (ed.) The Pathway to the Centre: Purity and the Mind – Proceedings of the International Forum 2006; Sydney: 60th Dhammachai Education Foundation, 2010, pp. 243-271, and Nasoraia, Brikha H.S. & Crangle, Edward F. The Asuta Wish: Adam Kasia and the Dynamics of Healing in Mandaean Contemplative Praxis, in Proceedings of the Aram Twenty Seventh Inter- national Conference on Mandaeism, Aram Periodical, (volume 22, 2010), 349-390. 12 It is uncompounded, while not subject to the three characteristics of change Pali anicca, suffering or unsettledness Pali dukkha, and non-enduring self Pali . See Phra Maha Sermchai Jayamanggalo. The Heart of Dhammakaya Meditation, (Bangkok: Dhammakaya Buddhist Meditation Foundation, 2nd edition, 1997, 1st publ., 1991), p. 156. 13 Ibid., p. 28. 14 Ibid., pp. 68-69, 73.

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details, identity however is determined in the dynamics of ritual insofar as they fulfill the same or similar function in corresponding ontologies and sote- riologies. That is to say, there are esoteric correspondences not only between the cosmologies and soteriologies of Mandaeism and Buddhism, in particu- lar esoteric traditions of Theravada Buddhism and Mahayana Buddhism, but also in their expression in developed ritual forms. Insofar as the work eval- uates correspondences in both form and function between the Mandaean Laufa and the Buddhist Deliverance of the Dead (to the Pure Land) Cere- mony (Shuilu Fahui),15 this paper is subtitled The Counterpart of the Man- daean Laufani. 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 neglected or disregarded to date. 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, which tend to ignore the evidence of geographi- cal location, early commerce, missionary activity etc., which suggest strongly an early interaction between Mandaeism and Buddhism.16 As noted above, the present work finds their possible interaction in the correspondences in their developed ritual forms involving food.

15 Alternatively referred to as the Buddhist Rite for Deliverance of Creatures of Water and Earth. 16 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 all religious traditions to meditate together before dis- cussing aspects of the meditation. The President of the Dhammakaya Foundation in Thailand, is convinced of the worthiness of supporting the Forum at an International level in order to preserve esoteric aspects of meditation that are in danger of becoming lost, as 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. With this in mind, the inaugural International Samadhi Forum met for one week in Decem- ber 2006. Essentially, this conference was “Invitation-Only,” as it is believed that strictly non- meditating scholars are profoundly limited by what they actually know and can productively discuss in this context. In many ways, a willingness to allow meditative experience to inform research in this area is of great academic benefit. 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 Knowl- edge systems of religion, especially neighbouring Buddhism. Contributions from senior scholars at the Forum are indicative of the caliber and innovation of the research. With the 60th Dhammachai Education Foundation (close associate of the Dhammakaya Foundation) also sponsoring the Forum, there was a lot of energy and rare resources behind this event. The unqualified success of the Forum has attracted sponsorship for the future forms of the International Samadhi Forum.

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Further Introductory Remarks

Of course, food is an essential part of human life. Mandaeans have certain religious laws and ancient traditional rules which explain what Mandaeans can and cannot eat. These rules concern food that is ingested in every day life as well as the food of the Mandaean feasts and festivals. Mandaeans consider food as an ‘essence’ of life and experience of living. It is an eternal element of life culture and religion. Special food items must be prepared and eaten in a complex way during many rituals. Food is thus based in moral ideals and practices. It represents a cosmic divine elementary principle and a vital mate- rial of the earthly reality. The most significant and important food is that for the soul and for the dead. Mandaeans believe that not only the physical body is in need of food but also (and most importantly) the spiritual body.17 Food sustains the soul. It is important that a wide range of foods and drinks nourish the human (i.e., physical body); likewise the soul (ethereal/spiritual body; or as part of the ethereal body of Truth) also needs food for nourishment through spiritual strength. The ‘soul food’ is even more important for the continuance of being human, not only in this life but also in the other spiritual life. Thus, such food is most special and must be pure; i.e., filled with the divine essence of Life, Light and Radiance. The healthy and elevated/excellent condition of Nishimtha (the soul) could be achieved through many kinds of spiritual activities such as gaining True Knowledge/Wisdom, prayers/worshiping, meditations, spiritual ceremonies/practices and good deeds. This paper aims to shed light on some contemplative rituals associated with ‘Soul Food.’ One of the oldest traditional religious rituals in Mandaean reli- gion is called Laufaia/Laufania.18 The paper will examine also the role of the Laufania in building the bridges of unification and interaction between the earthly and the universal or celestial Realms. Our investigation indicates that the ‘Soul Food’ is the link between human/Adam and the Divine Cosmic/ Universal Being, that is Adam Kasia (the Secret Adam). Similarly, food can represent the connection between beings of the Buddhist saμsara19 and the Dharmakaya (Body of Truth). The religious holy food that is used in many Mandaean rituals (including the Laufaia) is explained in extraordinary detail in the religious teachings of Mandaean literature. A special and considerable portion has been depicted mainly in the secret scrolls. Almost all the secret ritual scrolls contain references

17 The spiritual body, which consists of Nishimta (the soul) and Ruha (the spirit). 18 Pronounced as Lüfanyë. The letters au in this case pronounced locally as ü. Cf. Hathem Saed (a.k.a. Brikha Nasoraia), Co NaaemBadawi, Madkhal fi Qawaaed Al-Lugha Al-Mandaeiah, Al Adib Al Baghdadiah, Baghdad, 1993, p. 19 and n. 1. 19 Cycle of existence, understood as the ‘realm of pain.’

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to the Laufa rituals that assist, unify and inspire the soul with divine Nourish- ment/Food.20 This paper will examine also the functional aspects of ‘soul food’ in both traditions. In our analysis, we will evaluate the important role of ‘direct experi- ence.’ In Mandaeism, analysis is based usually on an esoteric interpretation of ‘direct experience.’ This manifests in the Mandaean community in various ways to provide a hidden inspirational force in life, which keep community members connected profoundly with the higher reality. Mandaeans have pre- served and passed on this experience for millennia through oral and recorded channels such as books, scrolls, symbols, sacred and/or secret art. The relation- ship between food, eating, and the religious (spiritual and intellectual) experi- ences of human beings overlap with each other on one level, and with the Divine Cosmic Body on another level. Thus, we will explore the significance of the ritual use of food in two par- ticular ceremonies in Mandaeism and Buddhism; that is, the Laufa/Laufani and the Deliverance Ceremony Shuilu. In doing so, the study will cover aspects of spiritual and physical healing briefly in their relation to the physical and cosmic/subtle Bodies. The peculiarity of the subject matter, along with the complexity of the sources, make ‘Soul Food’ a particularly difficult topic on which to write in a manner that is assessable to scholars. Understanding the material primarily in terms of critical forms and function as they relate to metaphysics, the topic aims to address the complex interplay of both traditions in many issues including religion, culture, illustration, per- sonal experience, ritual performance, and orality. Thus, the cross-cultural nature of this material plays a central role here.

LAUFA METAPHYSICS

This section briefly locates the Laufa within Mandaean Cosmology/Mythology/ Soteriology in the context of ritual/contemplative practices; i.e. transcendent realms, light-world beings, and priestly meditation.

The Laufania or Laufa As a Cosmic Union, Laufa is a central idea in Mandaean cosmology, cos- mogony, anthropogeny and soteriology. The whole universe is interconnected and overlapping. The creation of life and human being/Adam in the earthly

20 There is another Laufa creation, i.e. the masiqta, the death mass, or ‘masiqta of the Parents,’ the Tabahata masiqta.; the aim being to utilise contemplative ritual to access the other worlds/ realities. Research into this material will be anddressed and incorporated later into our ongoing project To Know the Great Mind: The Mandaean Means to Enlightenment.

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world happened because of the cosmic connection and cooperation between the Worlds of Light and the Worlds of Darkness.21 The suspected intensifica- tion of the Forces of the Worlds of Darkness made the whole Universe to be unstable and threatened by losing its cosmic ‘Order.’ Thus, it was necessary to bring Light and Life to the earthly world, which is located in the heart of Dark Worlds, so that rebalancing and redemption may occur.22 Because of that, the ‘deliverance’ of Nishimtha (the soul/the Pure spiritual force), from the perfect Divine Lightworld, to the uncompleted human being/ Adam of the earthly world can come about. Nishimtha descended to the earthly world as a ‘savior’ or ‘mana’ (Mind). Nishimtha blessed Pagra (the body of human being/Adam) with hiia (life), nhura (light) and manda (knowledge/ Enlightenment), all of which are represented by Laufe (the Cosmic Divine Union). Pagra is controlled usually by another spiritual force that is Ruha (spirit), a negative or stray force connected with the Worlds of Darkness. Thus, Nishimtha has to suffer because the power of Ruha tries to control or ‘discon- nect’ the human being/Adam (including Nishimtha) from the Worlds of Light/ Enlightenment/Purity and so connect him only with Worlds of Darkness/ darkness/defilement. The mission of Nishimtha in the earthly world/’the body of matter,’ i.e. Pagra, is temporary. On the ‘day of deliverance,’ after the death of Pagra (body), however, Nishimtha, must return back, via a long and dangerous journey, to the Worlds of Light. If Nishimtha becomes polluted by any kind of defilement,23 the cosmic journey of ‘return’ to the Worlds of Light, i.e. Laufa, could be impossible without a ‘sacred system’ of purifica- tion and enlightenment. Mandaean religion provides extensive details about this ‘sacred system.’ It must be followed not only after death, but also most importantly during the earthly life. The core of this ‘sacred system’ in fact is Laufa (Union) in a form of cosmic ‘Salvation.’ This ‘system’ is based on many kinds of rituals, contemplative practices and priestly meditations. The Laufa ‘system’ is in fact a system of creation and recreation, formation and reformation, healing, purification as well as transformation that transcends realms to secure a true connection or (comm)union with the Lightworld Beings and with Worlds of Light (including Msunia KusÁa), to live forever with Living Universe.24

21 For more details Consult Hathem Saed (a.k.a. Brikha Nasoraia), ‘Mandaeism and the Creation’ in Studies in Mandaeanism, ed. Majid Al Mubaraki, Sydney, 2000, pp.100-120; ‘The Creation of the Human Being: Adam and Eve,’ pp. 121-141. See also Ginza (Right III), 66-70, 107-111, 112-113, ff., 120 ff; Ginza (Left III), pp. 576f.; Kurt Rudolf, Gnosis, tr, Robert McLacklan Wilson, (Edinburgh: T. & T. Clark Limited, 1983), pp. 382 ff. 22 Ibid. 23 For more details see Nasoraia, Brikha H.S. ‘The Mandaean Approach to Protecting the Human Soul from Defilement' in Crangle, The Pathway to the Centre, op. cit. 24 For details see Hathem Saed (a.k.a. Brikha Nasoraia), The Ascension and Salvation of the Soul, Dar Alfeker Al-Arabi, Basrah, 1989, pp. 2 ff. See also Hathem Saed (a.k.a. Brikha Nasoraia)

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In the case of the Mandaean laufa rituals,25 the aim is clear; that is, utilising contemplative ritual to access the other worlds and true realities. Using many of Lady Drower’s diagrams and pictures (of MII), Kurt Rudolph explains as follows: In its journey, the soul has to be supported by the magic power obtained through the recitation of prayers and ritual actions. This is because the soul travels through the dangerous and demonical spheres of the plants. No Mandaean can be sure that he will in fact arrive in the other world, although he is accom- panied by baptism, signing, name and good deeds. He is afraid of punishment and imprisonment in the supernatural purgatories and watch-houses of the demons.26

It is worth mentioning here that KusÁa (Truth, handclaps or pact) plays a central role in most Mandaean ritual. When KusÁa is perfomed or occurs, it appears [A]s an additional supreme force that gains the power to make the cycle of the holy communion or unification (ie. laupa) and transformation. This empowerment occurred and succeeded in the ritual stage, between the original elements of male and female. The laufa through this act of KusÁa make a constructive building, , fulfilment or healing of the ‘divine union’ as a necessary step of reaching the Mysteries of the Father.27

Maintaining a pure soul in the face of this Darkness/Defilement requires the Light to push the Darkness away from all affected aspects.28 There must be both an active and a passive purification of the human soul, spirit and mind.

‘The Mandaean Ceremonies,’ Studies in Mandaeanism, ed. Majid Al Mubaraki, Sydney, 2000, pp. 83-100. See also Rudolph, Gnosis, op. cit., pp. 357 ff. 25 Such as the many kinds of Laufani, Masiqta, the death mass of ‘Rising Up/Ascending,’ or ‘Masiqta of the Fathers/Parents,’ the Tabahata Masiqta, or Zidqa Brikha, the Blessed Alms. 26 Rudolph, Kurt, Mandaeism, pp. 10-11. Rudolph (p. 11) describes briefly some meals for dead and souls, stating the following: Apart from the many forms of masiqta, there are two other meals for the dead which take place several times after the death of a Mandaean. Thus there is a simple meal called laufani (from laufa or “communion”). This can be performed without a priest. For more effective is the zidqa bri*a or “blessed oblation”, which must be celebrated by a priest. This, like the masiqta, has many forms. For people who have died in a state of uncleanness or have been cut off by accident without time to make preparation for death, there is a special ceremony called the “bestowal of garments” (ahaba d-mane) or “blessed oblation of the clothes” (zidqa bri*a mäl gmäsi), which takes place only at Panga, the great spring-feast of the Mandaeans during the five intercalary days, on which the light worlds are opened to the believers. These rites “are performed upon a proxy, who in status, sex, personality, and age closely resembles the dead person.” The earliest known purpose of the zidqa bri*a was, in my opinion, to provide the soul with good deeds or alms (zidqe). The rite was developed from a cultic almsgiving ceremony. In any case the Mandaean ceremonies for the dead or souls in the present form belong to an earlier stage of the religion. 27 Nasiruta, p. 323. 28 See for example CP, no. 103, p. 102.

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This requires a divine Laufa;29 that is, a Mystical Union/Unification with Ziwa Dakia (the Pure Light) and with Almia d-Nhura (the Worlds of Light). Such holy union can not be achieved unless the person succeeds in passing through two stages: 1) being purified completely so that a union can come about with Dmuta (the Likeness/Double/Divine Twin Image); 2) one is to be reborn or reconstructed through Adam Kasia (the Secret Adam/the Perfect Universal Being).30 As such, Adam Kasia is the Primordial/Primal Being located in the ‘centre’ of each individual. Purification and nullification of all defilement comes about through the Adam Kasia within..31 Being reborn or reconstructed, as such, has its counterpart in Buddhist purification, whereby the contemplative realises identity with the Dharmakaya or Buddha within, at the core of the individual. The Mandaic term for Laufaia that appears in the Classic Mandaean litera- ture, in fact, is Laufa32 meaning ‘union, communion, uniting.’33 Grammatically Laufania/Laupani is a plural of laufa.34 However, it is utilised locally in the main among all Mandaeans (including the priests) to refer to a singular form that is equal to the singular classic form Laufa. Both Laufaia/Laupani and Laufa are derived from the Mandaic root verb(s) LUF=LPP ‘to be united, to have union, to join (oneself), to connect, to be knit together.’35 Laufania/Laufa is a Mandaic ritual term. In its limited meaning, it is understood as a ‘the ritual meal that is eaten for the dead.’36 However, the wider meaning of this term is understood through all the Laufa rituals and their symbols.37 Moreover, it

29 The doctrine of the Mandaean teachings regarding the effects of Laufa (Holy/Divine Union) centres around two main ideas: (a) the union with the Divine Light/Sacred Perfect Adam by enlightenment, purity and love and (b) the spiritual empowerment and repast of the soul; that is, an increase of sanctifying grace in the soul (of the worthy communicant). Both ideas are often verified in one and same effect of Laufa. In addition, other effects or the fruits of Holy/Divine Union may be manifest through (1) the removing of defilement and the forgiveness of venial sin and preservation from mortal sin. (2) The pledge of the reviving/rebirth, ‘Rising Up’ and living the eternal life and happiness. 30 See CMPB, pp. 332f, 337f. Also consult Na≥iruta. 31 Nasoraia, Brikha H.S, “The Mandaean Approach to Protecting the Human Soul from Defilement.” 32 Pronounced as Lüfa). See CMPB, pp. 332f, 337f. Also consult Saed, Hathem (aka Brikha Nasoraia), ‘Na≥iruta: Deep Knowledge and Extraordinary Priestcraft in the Mandaean Religion.’ op cit. 33 MD, p. 227b. 34 See ibid., pp. 227b-228a. 35 Cf. ibid., pp. 233b-234a, 237b; Th., Nöldeke, Mandäische Grammatik, Halle, 1975, (here- after MG), p. 83: bottom; MR, p. 112 bottom; M. Lidzbarski, Mandäische Liturgien mitgeteilt, übersetzt und erklärtI, Berlin 1920 (hereafter ML), p. 13. n. 3. 36 See MD, p. 227b. See also CP, 258 n. 2; E.S. Drower, Water into Wine: A Study of Ritual Idiom in the Middle East, London, 1956, (hereafter WW), pp. 232-235; MR, p. 112; ML, p. 13 n. 3; MII, p. 180. 37 Including Laufani, Ma≥buta (Baptism), Masiqta, Zidqa Brikha (Alms Giving), Qabin (Marriage), Ahaba d-Mania (Giving the/Clothing), and TraÈa (Consecration).

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is understood also as ‘union’ by which transformation, redemption, blessing and enlightenment is achieved. Thus, the Laufa term is preferable; it is more appropriate to use since it is employed frequently in Mandaic classic termi- nology. However, using Laufania here is the plural or generality of the term Laufa.

What is Soul Food?

Of course, food is essential fuel for the ‘living bodies.’ In the Mandaean context, ‘food’ like ‘matter,’ is an image of a fallen or imperfect existence. Food in its metaphoric and esoteric sense symbolizes the material/solid/physi- cal world, in which the transmutation of ruha (spirit) manifest/takes place. Furthermore, it is also the provision and the control of matter by ruha (spirit). For ruha (spirit) is the spiritual force that vivifies the ‘living bodies of matter.’ This ‘food of matter’ is the opposite of the Divine/Heavenly ‘Soul (Nishimta) Food’ of the Worlds of Light/Paradise. As such, ‘Soul (Nishimta) Food’ repre- sents the redemption/divinity or perfect true existence. Nishimta (soul) is the spiritual force that gives life to the ‘living ethereal bodies.’ In other words, it manifests in the form of the spiritual mind that generates the connection/ enlightenment with the Great Mind. In Mandaean religion Nishimtha (the soul) is understood as an ‘intelligent divine living energy.’ It is regarded as a bless- ing or a gift from the Divine Life, Hiia. Thus, it should be treated not only with respect and gratitude, but also with care.

Soul Nourishment

Relying on ‘food of matter’ alone for nourishment is dangerous to all. It is like a poison that causes impurity and then death. Thus, it symbolizes death. This is because it corrupts the spiritual essence of humans. In addition, it leads to continued imprisonment in Matter, which is connected only with the Worlds of Matter and Darkness. In the meantime, food of matter tends to result in disconnection from the pure nourishment/origin/Eternity, Worlds of Light. However, the human nourished by the Soul Food is connected with the Ultimate. Human creation has been given Nishimta (the soul). In addition to the cos- mic order, the Great Life/Great Mind brought Nishimta into human existence as a microcosmic divine mental essence. Nishimta clearly has a mental, imma- terial and incorporeal nature, as opposed to the denseness of matter of the human body. Every action of human activity falls under the Great Life/Great Mind’s authority. The spiritual mind or soul is a sacred/secret manifestation of the Great Life/Great Mind, which is formed originally in the Worlds of Light. The

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soul/spiritual mind provides the person with great potential to live an enlight- ened and meaningful existence in the eternal Universe. This is because the soul food system and its universal divine Elements/Mysteries can provide everlast- ing full/energy/life. The universal divine Elements/Mysteries of the soul food reflect the infinite and eternal nature of its Source. This soul food system dif- fers from all other physical/matter food systems. This establishes the cosmic law of spiritual mind as absolute and immutable, in the same way that their Creator is eternal. This idea provides an essential understanding for how the Mandaean religion defines and explains what ‘Living’ means, as well what the soul food is that keeps the soul/person ‘Living.’ Mandaeans understand ‘Living’ the life as a continual opportunity to connect to Mana Rba (the Great Mind)/Hiia Rbia (the Great Living One/Great Life), the Source of all realities. Soul food heals and frees the mind from darkness/defilement while giving meaning to life. It strengthens (nourishes) the soul based on the sound guid- ance of the perfect/intact Mana Rba (the Great Mind)/Hiia Rbia (the Great Living One/Great Life).38 When the Mandaean priest prepares and blesses the food involved in rituals, like Laufani, Ma≥buta (Baptism), Masiqta, or Zidqa Brikha, he will eat, drink and share parts of it. For it has become more refined food and connected cos- mically with the Divine Universal Elements and Mysteries (Razia). An essen- tial part of these rituals is ‘eating and sharing’ Pihta (holy Bread) and ‘drinking and sharing’ Mambuha (holy Water/fluid). This ‘eating, drinking and sharing’ is a Laufa (Union) that unifies the priest (including his soul, spirit and body) with the reconstructed Body of Adam Kasia (Secret Cosmic Adam) and conse- quently with Adam Kasia and the Worlds of Light. E. S. Drower explains the connection between the human body and the cosmic Body of Adam Kasia as follows: To a Nasoraean the human body is a replica of the glorious cosmic Body, the holiest of mysteries, and every organ in it, including those necessary to digestion, reproduction, and evacuation, has for him deep symbolical significance and is revered as an expression of the Divine chemistry of genesis, purification, and catharsis.39

The Mandaean esoteric and mystical teachings about the soul food survive in both oral and written sources. , Qulasta, Drasha d-Yahia and many secret scrolls are arranged merely for the development of Mandaean and Na≥oraean spiritual powers, (1) intellectually based on excellent and logical

38 The soul food is expressed in numerous ways in Mandaean religion; for example: the Mandaean Law and its religious teaching, which appears in scriptural and theological sources; moral codes and social values; oral teaching, myth and legend; secret art and symbols; the Laufa rituals and their symbols (including Laufani, Ma≥buta (Baptism), Masiqta, Zidqa Brikha, Qabin (Marriage); and ceremonies as well as festivals. 39 SA, p. xvii.

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philosophy, and (2) spiritually based on high inspirational Knowledge as well as the practical techniques and the ritual practices of Laufa. This ‘soul food’ is gained through both simple and complex ways. These books and scrolls are usu- ally employed as primary tools to generate and fortify more faith, spirituality and wisdom. The combination of the intellectual and the spiritual practices provide a healthy ground to grasp Laufa, the Connection and the Union that make a con- stant engagement with Lightworld Divine Food (of the soul). This is also a Food for Thought/Mind/Consciousness. It gives another insight into the importance of the ‘soul food.’ The more humans become aware that soul food on a daily basis is so beneficial to them, the more they will appreciate what it is all about. When the Nishimtha (soul) leaves the earthly body, it enters an ethereal body and meets “a discharge of Radiance.” This inner guide brought the ascending soul a garment made of Light. This is often a theme in Mandaean and in Meso- potamian traditions.40 This heavenly guide escorts the soul to “the Place of Light” where God, called “the Great Life,” resides. The soul is then ‘embraced by the Light.’ The mystical encounters recorded in the scriptures of the Man- daeans may seem at times like ancient near-death experiences (NDE’s),41 the visions of souls who were embraced the Light long ago: When I arrived at the water-brooks, a discharge of Radiance met me. It took me by the palm of my right hand and brought me over the streams of death. Radiance was brought and I was clothed in it. Light was brought and I was wrapped in it. [Prayer] Son of the Good Ones, show me the way of the divine beings (spirits, angels) and the ascent upon which your father rose up to the Place of Light. I lifted mine eyes to heaven and my soul waited on the House of Life. And the Life (God) who heard my cry sent toward me a deliverer. Life supported life, Life found its own. Its own self did Life find, and my soul found that for which it had looked. Renowned is Life and victorious. (Canonical Prayerbook)

Thus, the Laufa ceremony in some sense opens a portal to an encounter with Light. There follows a brief description of the ritual.

40 Books of Adam and Eve, Hymn of the Pearl in the Acts of Thomas. 41 They are reminiscent also of contemporary descriptions of near-death experiences, where one seems to approach the light through a tunnel. They also portray certain similarities to the descriptions of Emmanuel Swedenborg (1688-1772), Western scientist and scholar, who also had some psychic abilities. For examples of this, consult: Bailey, L. and Yates, J. The Near-Death Experience: A Reader, London: Routledge, 1996; Ellwood, G. “Religious Experience, Religious Worldviews, and Near-Death Studies,” Journal of Near-Death Studies, 19 (2000): 5-22; Fox, M. Religion, Spirituality and the Near-Death Experience, London: Routledge, 2003; Long, J, P. and Long, J. A. “A comparison of Near-Death Experiences Occurring Before and After 1975: Results of an Internet Survey”, Journal of Near-Death Studies, 22 (2003): 21-32; Ring, K. Life at Death: A Scientific Investigation of the Near-Death Experience, New York: Coward McCann and Geoghegan, 1980 and Rogo, D. The Return from Silence: A Study of Near-Death Experiences, Northampton: Aquarian, 1989.

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THE LAUFA CEREMONY

Following self-baptism, the priest engages in many rituals (including baptism). For the Laufanis, he engages in meditation, prayers, purification of food, and making of the holy Bread Pih/a before the generation and participation in a new, purified reality.

42

The Na≥oraia is depicted here performing his sacred and secret Na≥oraean meditation and prayers. During his preparations to perform rituals such as Bap- tism, Masiqta and Laufani, Na≥oraia is transformed, to the other reality com- pletely, to be an active Lightworld Being. He is very inspired. Na≥oraia is making constant Laufa with the Lightworld Beings and with the Worlds of Light.

The Na≥oraia invokes the Forces of Light and Life. He is Baptizing and Blessing the food, transforming it to the other reality. It becomes holy and becomes part of the World of Light. It has been covered with Light and Radi- ance. It has been given the Power of Life and Creation.

42 Unless otherwise indicated, all photographs are copyright of Edward F. Crangle.

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The Na≥oraia is making Pih/a (the holy Bread/bread of Life). He is baptising and blessing the flour, water and pot. He is making another Laufa by mixing the Mysteries together.

Pih/a is the Bread/Body of Life. The Great Symbol of Creation to enter and unify with the new reality. ‘Breaking' the Pih/a into two ‘Halves’ is the beginning of a creational story. Thus, the Pih/a must be held and preserved carefully. Any Laufa ritual cannot proceed without Pih/a. No Pih/a means no Laufa and no Creation and rebirth/transformation to the new reality.

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In the above image, the Na≥oraia is sitting behind Drabsha (the Holy Banner). He is receiving Universal Power and Energy and more Light, Radiance and Enlightenment. After ‘breaking Pih/a,’ Na≥oraia starts a new creational story. He is taking two parts from every kind of food on the ™oriana (ritual table). One is for himself to eat and another will be put for Souls/Lightworld Beings. He collects them all on a peace of Pih/a to make the ‘holy Mouthful.’ While he is holding the ‘Mouthful,’ he drinks from Mambuha (the holy Water/Water of Life). He recites, correspondingly with the Lightworld Beings, the ‘Healing Greeting’ so that they generate a Unifying Power (Laufa) manifest through the Universal Being(s) to construct and establish the new reality.

LAUFA IMPLEMENTS

In the ritual process, the Na≥oraia utilises specific implements.

The Drabsha

The Drabsha is situated after the Holy Books. It is presented on the river facing the North (Worlds of Light). There is also Qanina (Bottle of holy water) and the Two Niaras (copper cups or bowls for drinking the holy water). The Kintha (oblong clay box used with, or instead of the ™oriana) after Drabsha. The ™oriana (circular clay table mixed with straw) after the Kintha. The Drabsha is the Holy Banner. It is silk, white consecrated material held by a ‘plus’ shape or cross of two branches of plant. The vertical one is barred in the ground, the other side is pointing towards the sky, while it is holding the drabsha and its crown/wreath. This refers to its power, which makes a great Laufa (Union) and connects the Worlds, Mysteries and the Lightworld Beings together, beyond time and space.43 Thus, the Drabsha holds a great mystical position in Mandaean religion. When it is unfurled, it represents the life and creation by which the whole Creation (Universe) is build. Through d-Rabuta (Lord of Greatness) and the Drabsha, all Kings, Mysteries and Na≥oraeism shall shine and be established.44

43 Further detailed research connecting the realm of Adam Kasia and the realm of the Worlds of Light would open a new field in Mandaean Studies. 44 DQRDK, fol. 1, (H-I) pp. 159-160.

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For example, in DQRDK (pp. 159-60), we read the following: (H), This is the Banner, Sislam}il (or: Sislam}il the Banner) which is unfurled by Mara ∂ Rabuta (The Lord of Greatness) through whom all the Kings,45 Mysteries46 and Na≥iroism (Na≥oraeism)47 shall shine and be established. (I) This is ‘the Luminous Lamp,’ which is every Mystery that is overseen by a King. They48 [i.e. the Kings] are shining and fastened49 to each other and by this they support each other and build50 the whole Creation51 (Universe).52

In association with the Drabsha Banner, we find the Taga Crown.

45 Malkia: In this instance, it means ‘the Kings of Light.’ These kings play a major role in every aspect of the (spiritual entity of the) Mandaean religion (esp. in the story of creation). They are also called ‘the Angelic Beings’ or, in other words, ‘Lightworld (Enlightened) Beings’ who are understood as an enthronement of spirits crowned through ‘Divine Radiance’ and ‘Enlightened Knowledge.’ They are known as ‘Sons of the (Great) Life and Light’ who dwell in their (Exalted) Kingdoms (i.e. the Worlds of Light). Thus, the Mandaean (crowned) people are known by the same name and they are considered as their sons and representative kings in this world. See MD, p. 244b, 243b, con- sult: M. Lidzbarski, ‘Uthra and malakha,’ in Orientalische Studien, Theodor Nöldeke zum siebzigsten Geburstag gewidmet, Gissen, 1906, 537-45; MII, 94 n. 2; E. D. Drower, Coronation of Sislam Rba: Being a Description of the Rite of the Coronation of a Mandaean Priest, E.J. Brill, Leiden, 1962, pp. VIII.ff.; Ginza Yamina, (edited in H. Petermann, 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 erklärt, Göttingen, 1925 (hereafter GY), 194:19, 372:2, 23. 46 Razia: This has a wide range of meanings and uses (see MD, p. 420a). Here it refers to a multiple meaning of both ‘Divine Fundamental Elements’ and ‘symbolic secret organs of the Divine Cosmic Body’ of the Universal Being/Man. When both terms – malkia and razia – com- bine (esp. in the secret scrolls) they usually refer a metaphorically to the parallels of the creation and building of the universe (worlds), i.e., Cosmic (Universal) and Earthly Man; Cosmic and Earthly Embryo; Worlds of Light and Darkness. 47 Na≥iruta: This term is employed usually for: ‘Divine Wisdom and Knowledge’; ‘Na≥oraean Wisdom’; ‘Redeeming Knowledge’; ‘Esoteric (Na≥oraean and Mandaean) Knowledge’; ‘Divine Teachings’; ‘priestly teachings’; ‘secret teaching’; ‘secret knowledge’; ‘priestly wisdom’; ‘priestly arts’; ‘secret doctrine.’ Sometimes it is personified and used metaphorically as a female spirit as well as many adjectives in Mandaeism. Also see MD, p. 286a, 285b; MR, p. 140: bottom; MII, p. 4; Diwan Malkuta ’Laita, tr. Jorunn Jacobsen Buckley, The Scroll of Exalted Kingship: Diwan Malkuta ’LaitaII, American Oriental Society Translation Series, vol. 3, New Haven, 1993 (here- after DM’L), p. 7 n. 54; SA, p. xiv (n.4), I, xv etc. 48 ‘They’ probably refers to both the kings and the mysteries. 49 ≤apÁia: As a noun (lit.) ‘caskets, chests; chains’ (as: St. emphatic, masc. Pl. of ≥apÁa = sapÁa) cf. Persian ‘casket, chest for valuables.’ However, here it has the sense of act. pt. masc. pl. of SPT ‘to fasten.’ However, all the other sources did not mention this word as a variable in any of the forms that they discussed. For example, consult MG, p. 42f.; R. Macuch, Handbook of Classical and Modern Mandaic, Berlin, 1965 (hereafter HCMM), pp. 66:4, 207:16; MD, pp. 388a, 314a, 396b and 334b. In CP 364:11, it is a ‘strong-box,’ but in ML, p. 273:9, it is translated as ‘Ketten Von Edel- steinen.’ See CP, p. 239 n. 3. 50 Mibn}: inf. PE. of BNA. Here the letter ‘-’ is a graphical description of i and in fact replaces o<- (-ia) as sometimes happens in Mandaic probably because they sound similar (i.e. -i). See MG, p. 5:11; HCMM, pp. 121ff; MD, 183a-b, 339a. 51 Biniana: lit. ‘construction, building, edifice.’ 52 Biniana kulH mibn’: lit. ‘build the whole building.’ The writer has used this sentence metaphorically to confirm that there is a builder (i.e. creator) and there are workers and elements (i.e. Kings and Mysteries). The result is a great building (i.e. creation(s), universe(s). He likens the creation to a building to give a clear image of the concept.

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Taga – the Crown

The Taga Crown is a tube of silk material consecrated and worn, (during the religious rituals and ceremonies, on the head and covered by the Burzinqa turban), as the badge of Mandaean priesthood.53 The Mandaean Na≥oraean secret teachings consider it as the most sacred Mystery of the Divine Head of the Universal Being, ie., Mara d-Rabuta (Lord of Greatness). It represents the Great Divine ‘Mind’ from which every thing emanates. It is the Crown which holds all Razia, the ‘Mysteries’ and Malkia ‘Kings’ of Creation. It is also the Laufa by which all Lightworld Beings, “Worlds and Generations” unify. When a Mandaean priest crowns himself he becomes an active Lightword Being who has the ability of connecting and transforming himself as well as others to the other reality.54

The Baptized Becomes a King and Messiah55

From the Mandaean and Na≥oraean perspective, any enlightened Mandaean (alive or dead)56 who receives full baptism is consecrated and anointed as a temporary ‘Messiah King’ through the ritual ceremony and process of baptism. This happens through full immersion in 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).57 This is one of the reasons why a “priest” or “initiator” (who becomes like a father),58 must administer the Ma≥buta or full baptism. This is 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.59 In this case, the ‘Coronation’

53 Cf. MD, p. 477a-b; MII, p. 31, n. 8; MR, p. 221 n. 1. 54 See DQRDK, 23 (p. 169), 28 (p. 172), 31 (p. 174 and n. 142), G4 (p. 191); Nasiruta, pp. 324ff.; CMPB, pp. 338ff. 55 The following section is extracted from CMPB, pp. 338-340. 56 In Mandaeism there is no considerable difference between a Mandaean person who is living in the physical body and Mandaean person who is living in the spiritual body. Both must live under the Universal Divine Law, that is Mandaeism, and practice the rituals in the same way as the other Beings in the Worlds of Light. 57 See CP, pp. 18 ff. (no. 22-4). 58 For example CP, p. 24 (no. 30) reads: In the name of the Life! “What did thy Father do for thee, Soul, The great day on which thou wast raised up?” ‘He took me down to the Jordan, planted me, And took (me) up and stood me upon its bank. He broke and gave me bread (pihta), Blessed the cup and gave me thereof to drink. He placed me between his knees And pronounced over me the name of the Mighty (life) 59 Consult SA, pp. 67-80, xvi, 104.

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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,’60 exactly as happened to the earthly Adam when Hibil-Ziwa ‘baptised, anointed and crowned’ him. Indeed, the Mandaean-Na≥oraean interpretation of any of their religious rituals is based always on the Creation story.61 In this regard, Drower states: ‘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 seasonal and traditional rites to which an esoteric inter- pretation 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.62

During religious ceremonies the priest always represents and plays the part of the celestial (Lightworld) Being or Angel (Utra/Malka),63 that is, of an active consecrated Messiah King.64 Regarding the above, Drower 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. 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.65

60 See SA, pp. 21-33. 61 See Nasoraia, ‘Al-ehtefalat Al-mandaeyah,’ pp. 84ff.; SA. pp. xvi f. 62 SA, p. xvi. 63 See E.S. Drower, The Coronation of the Great Sislam: Being a Description of the Rite of the Coronation of a Mandaean Priest According to the Ancient Canon, Leiden (1962), pp. viii ff. Mandaeans traditionally consider that the Coronation of the Mandaean priest/disciple, ‘Tarmida,’ by his Rba/Rbai, “Master/Rabbi” is originally a rite copied from the previous Coronation of the First Lightworld Being priest by the Father, Mara d-Rabuta, The First Master/Initiator. Also see SA, 80 n. 1. 64 See my, ‘Al-mandaeyah Wal-tabshir,’ pp. 165ff. In Mandaean literature many prayers and passages confirm the above. For instance CP, p.4 (no. 6), reads as follow: A crown of ether-light shone forth dazzlingly from the House of Life. ‘Uthras brought it from the House of Life and the mighty First Life established it in His Skintas. He who setteth it up shall be set up and he who uplifteth it shall be raised up into the world of light and he who establisheth it into the enduring Abode. Ye are established and uplifted to the place (in which) righteous (beings) are established. And Life be praised. 65 SA, p. 104.

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However, if the baptized person breaks the Laws by being polluted spiritually, morally, physically and ritually, it will invalidate his/her status of “Messiah King.” Therefore, he/she must seek purification by asking for forgiveness, redemption, enlightenment and repeat the baptism ritual to gain or regain his/ her status.66

Pandama – the Turban Veil

The Pandama is the long left end of the burzinqa (turban) that covers the mouth, which represents Puma d-Razia, the ‘Mouth/Source of Mysteries’ of Creation, from which the Pure Word(s)/Speech emanated. Thus, this Divine ‘Mouth’ or ‘Source’ is significant in the Mandaean secret mystical teaching and must be covered to purify and to protect the Divine Word/Speech of the mouth.67

The ™oriana: The ™oriana is the Holy Table or support/altar which holds the Holy Elements of Life.68 Whilst made of clay and straw, the implement is referred to as crystal. It is like a world in itself by being the boundary or gateway between this worldly realm and the higher realm of light. As such, the Mandaean ™oriana is a ma∞∂ala. Though used chiefly in Hinduism and Buddhism as an aid to meditation, the form and meaning of ma∞∂ala fit perfectly with the Mandaean ™oriana.

69 Mandi 70 with ™orianas

66 See CP, p.221f. (no. 25). Also p. 10 nn. 68-70, above. 67 See DQRDK, 72 (p. 207 and n. 326); Nasiruta, pp. 324, 332ff.; ATS, pp. 54 (I no. 260), 181. 68 Water, Earth, Fire and Air. 69 Photographs of Mandi and ™orianas copyright Brikha H.S. Nasoraia 2007. 70 Cult hut made of straw, bamboo and mud.

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71

The Illustrated ™oriana

This ™oriana is placed near the eastern wall of the interior, before the shwalia. Between it and the northern wall is the smaller ™oriana. Upon this is the brihi and the qauqa.

72 The Illustrated ™oriana

The Kintha – Clay Box

When many persons are baptised, and for laufanis, the Kintha (or Kim/a; large, oblong clay box) is used with, or instead of, the ™oriana. The lid of this box is slightly depressed. Flour ground by the priest, and salt for the pih/a must be nearby. Included are small, shallow drinking-bowls for the sacramental water.73

71 Illustration scanned from Drower, E.S. The Haran Gawaita and the Baptism of Hibil Ziwa, frequently in the illustration section of ‘the Baptism of Hibil Ziwa}.’ 72 MII, p. 157. 73 MII, p. 106.

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74

The Kintha – Clay Box

The Zidqa Bri*a Ritual Eating for the Dead

Similar to the Laufa, the Zidqa Bri*a is a ritual meal that atones for the lack of death rites or burial.

75

74 MII, p. 107. Drower misspells the term Kintha is Qintha. Other scholars, following Drower, tend to repeat this error. 75 Ibid., p. 191.

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THE ZIDQA BRIKHA RITUAL EATING FOR THE DEAD

This zidqa bri*a Ritual Eating for the Dead may be performed in the mandi cult hut area. However, it is not held within the mandi itself. It may be con- ducted also in the courtyard of the priest’s or ganzivra’s house if they are near the river, or located near the river. The other ritual objects include: 1. A Kintha (box of unbaked clay with a tray-like top, resembling the ™oriana in that it has a recess. The Qauqa, i.e. the incense-cube stands in the latter. To the left of it, on the lid, sits the fire-saucer (Bith-Riha). 2. A ™oriana or clay table, large enough for several persons to sit around it. 3. In the centre of the big ™oriana is placed a kangana (ring of unbaked clay). Upon that, a small ™oriana of the usual ritual size and pattern …. However, in its recess, a small heap of salt is placed instead of the usual incense cube. Along the northern edge of the small ™oriana small morsels of various eata- bles are laid out.76 Everything used in the Zidqa Bri*a Ritual Eating for the Dead, except salt and fuel, receives triple ablution in the river and blessing. It was noted above that Mandaean religious ritual has its esoteric correla- tions and counterpart in Buddhism; that there are esoteric correspondences not only between the cosmologies and soteriologies of Mandaeism and the esoteric traditions of Buddhism, but also in their expression in developed ritual forms. Now, this work evaluates some correspondences in both form and function between the Mandaean Laufa and the Buddhist Deliverance of the Dead (to the Pure Land) Ceremony (Shuilu Fahui).

Deliverance of the Dead to the Buddha’s Pure Land Shuilu Fahui 77 The Shuilu Fahui known as the ‘plenary mass’ is a major ritual tradition that developed from the very end of the T}ang Dynasty (618-907 C.E.) It is a

76 These are: fish (previously ceremonially washed and roasted by the Priest), onion, pome- granate seeds, long almonds, shelled walnuts, quince, coco-nut, grapes or raisins, and any other seasonal fruits or vegetables. Ibid., pp. 190-193. 77 See Stevenson, Daniel B. “Text, Image, and Transformation in the History of the Shuilu Fahui, the Buddhist Rite for Deliverance of Creatures of Water and Land” in Weidner, Marsha (ed.) Cultural Intersections in Later . Honolulu: University of Hawai} i Press, 2001, pp. 30-70. This is a complex report on a long-term research project. Stevenson’s study summarises the textual and artistic evidence for this ritual tradition. It traces its historical development at different Chinese monastic centers; and analyzes its procedures, pantheon, and altar spaces. As yet, there is no book-length treatment of this important topic. However, there is a M. Phil. thesis composed in 2005 by Chan Yiu Kwan at the Department of Cultural and Religious Studies at The Chinese Uni- versity of Hong Kong. The work is entitled: A Study of Shuilu Fahui, a Chinese Buddhist Rite for Deliverance of Sentient Beings of Water and Land 中國佛教的水陸法會之研究. Material for this section is extracted mostly from Chün-fang Yü. Kuan-yin: The Chinese Transformation of Avalok- itesvara; (N.Y.: Columbia University Press, 2000), pp. 198-199; 205; 206-208; 210; 325; 403.

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Buddhist mortuary ritual conducted for the benefit of the living and the dead. It aims for the universal salvation of all sentient beings. There are doubts regarding the origin of the Deliverance of the Dead to the Buddha’s Pure Land Shuilu Fahui.78 The historical record shows that the Shuilu was always connected closely with the Buddhist Chan school. Buddhism traveled into China along the Silk Road in the first half of the first century C.E.79 By the Tang dynasty (618-907AD), Buddhist translations were accessible for the first time. During this period, the school of Chan80 arose. Chinese Buddhist liturgists typically classify the Shuilu as a ritual of food bestowal. In the Shuilu Fahui, all people who have died on land and in water will receive spiritual relief and material sustenance, while everywhere rescuing the dead from hell realms. At the same time, the ritual can be seen as directed chiefly to the living. The deceased are negotiating the purgatorial state between rebirths. In other respects, the Shuilu deals with dispossessed souls who linger in a liminal state on the edges of the human realm. The orbit of death and the dead lies adjacent to that of the living. Both realms are connected inherently. As noted above, the origin of the Deliverance Ceremony is unclear. The rite is said to have been performed for the first time in 505 C.E. at Zexin Monastery. The Buddhist specialist and bibliographer Sengyou acted as chief cel- ebrant. Daniel B. Stevenson suggests that the Shuilu rite along with its origin narrative emerged sometime between the late Tang (618-906 C.E.) and the Northern Song (960-1127 C.E.) Dynasties. Pao-chih81 is credited with the creation of this popular mortuary ritual.82 Records83 describe how the Water-Land Ritual began under the Emperor of Liang. The rite carries the full ideological investments of a professional monastic (order of monks and nuns), while incorporating Tantric elements. It consists of chanting and performing penances. The service ends with food to the dead (shih-shih). According to Buddhism, people become

78 Hereafter referred to as the ‘Deliverance Ceremony’ or Shuilu. 79 See Richard C. Foltz, “Chapter 3, Buddhism and the Silk Road,” in Religions of the Silk Road: Overland Trade and Cultural Exchange from Antiquity to the Fifteenth Century, (London: Macmillan Press, 1999), pp. 37-59. The northwestern area of the Indian subcontinent was the transition zone between Iran and India. As a developing worldview, Buddhism in this region was exposed to influences emanating from the diverse cultures living there. In the process, Buddhism itself influenced those cultures as well. Indeed, there is evidence (albeit limited) for Buddhists in Iran, though this has disappeared. See Richard C. Foltz, “Chapter 4 Buddhism,” in Spirituality in the Land of the Noble: How Iran Shaped the World’s Religions, (Oxford: Oneworld Publica- tions, 2004), pp. 63-75. For the influence of later Chinese Buddhism in the region, see also Mackenzie, D.N. The Buddhist Sogdian Texts of the British Library, Leiden: E.J. Brill, 1976. 80 in Japan. 81 Understood as an incarnation of the Eleven-headed Kuan-yin, bodhisattva of compassion. 82 One of the most popular Buddhist rituals still performed widely today. 83 The Fo-tsu t}ung-chi Record of the of the Buddhas and Patriarchs.

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hungry ghosts after death due to the evil acts they commit while alive. Conse- quently, they suffer incessantly from hunger and thirst. Only at properly per- formed rituals can the monks offer the food and drink to relieve their suffering. The sponsoring of such rites generate much . This can be transferred to the dead relatives and others to help them to achieve a good rebirth. In any case, the ceremony can bring also the blessing of health, wealth, and longevity to oneself in the present life. The ceremony is elaborate, lasting sometimes for one week. The ritual is a complex and all-inclusive banquet to which the souls of all dead sentient beings are invited. What we learn of the Shuilu in later China comes to us by way of instruc- tional manuals or litany texts, as well as by iconographic scrolls, murals and other ritual paraphernalia. Indeed, in the Shuilu, ritual iconography seems to have held a place equal to that of the text. Shuilu scrolls and murals describe a vision of the cosmos generic to Buddhist circles in the later imperial period. At the same time, the Shuilu is similar to Daoist rites of cosmic renewal. The ceremonial scrolls depicted the invited spirits mentioned in the manual text. When the ritual was performed, the scrolls would be hung along the temple walls. In its regulation, the ritual became very strict. The number of persons per- mitted to be inside the inner altar was limited. These included the officiating monk, the sponsor of the ritual, monks chanting the text, and five monks attending to the incense and candles. Observers had to stay outside. In a man- ner reminiscent of the Mandaean baptism, anyone entering the inner alter had to purify himself by taking a bath and changing into a clean set of clothes before reentry. The inner altar concerns the idealised drama of transformation and universal salvation enacted symbolically. The stations for the buddhas and other enlight- ened beings are situated squarely along the north wall of the alter. These rep- resent the transcendent realm. These elevated stations overlook the progres- sively inferior stations to the east, west, and south. Toward the southern end of the sacred space, the lower stations make up the domain of the unenlightened beings of the six realms of saμsara, i.e., the created realm of pain. In this way, the altar represented a locus of religious presence and power. As such, it served as a representation of the known universe through which the forces of exist- ence could be influenced to bring salvation to its inhabitants. Regarding the layout of the sacred space, Stevenson states:

Two tables are placed end to end along the central north-south axis of the hall, in front of the central altar to the buddhas. Installed on the table closest to the bud- dhas is the written testimonial known as the document of verification … inscribed with the names of the primary sponsors of the rite. The second table holds the ritual implements and foodstuffs used for universal offering … to the upper and lower halls. A facsimile bathing pavilion is set up in the courtyard outside the

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inner altar, its interior ritually purified and outfitted for the symbolic purificatory bath of the shuilu assembly. A long bolt of cloth, the bridge of the immortals … or the pure path …, is suspended between the bathing pavilion and a table (pre- cept altar) in front of the door to the inner altar.84

Thus, ritual implements and food are associated with ritual bathing for puri- fication. As such, they correspond with those of the Mandaean Laufa. Access to the inner altar is restricted to the ritual staff purified by ritual repentance, bathing, and change of clothing before the ceremonies for the inner altar com- mence. Others are not permitted to enter into the alter space, or to handle the ritual objects. Otherwise, great calamity will result. Scrolls and panels are an integral part of the inner altar. They represent the action and its intentions that develop in dramatic ways. The Shuilu panels act as a visual representation of the cosmic hierarchy and process. As noted above, Pao-chih was seen as an incarnation of the Eleven-headed Kuan-yin. Of course, Kuan-yin is the bodhisattva of compassion par excellence and revealer of dhara∞is, sadhanas and Tantric sutras. Correct knowledge of the rules provided in the sadhanas, as well as the exact execution of them, are essential for making one’s wishes come true.85 The Kara∞∂avyuha , translated by Tien-nsi-tsai in 1000, represents the peak of Kuan-yin glorification. Here, Kuan-yin enters Avici Hell and transforms it into a realm or coolness and clarity. The sutra describes the Avici Hell as being encircled by rings of iron walls that are constantly heated by a blazing fire. Motivated by the heart of great compassion, Kuan-yin next enters the great Citadel of the Hungry Ghosts, who suffer endlessly from hunger and thirst. Their defilements become cleansed through bathing and bestowal of the Bud- dhist refuges and precepts. Thus they achieve rebirth in the Pure Land of Bliss. Professor Chün-fang Yü contends that knowledge of this was imparted to people mainly through rituals performed for the benefit of one’s relatives as well as all sentient beings. Yü states: “The food being thus ritually offered becomes a magical nectar, which will transform the partakers into buddhas. The ritual is believed to be the most effective means of delivering one’s dead relatives from hell.”86 There follows a brief description of the actual Ceremony for Deliverance of the Dead to the Buddha’s Pure Land Shuilu Fahui.87

84 Stevenson, op cit., p.56. 85 See Chün-fang Yü. op cit. pp. 30-70. 86 Chün-fang Yü. Kuan-yin: The Chinese Transformation of Avalokitesvara, pp. 324-325. 87 In December 2004 and 2006, I was invited to meet with Grand Master Shan-Fo, lay spir- itual leader of the Buddhist Mahayana Zengong Association of Taiwan, and also to participate in his meditation group, Qigong instruction, as well as talks regarding Buddhism and healing. This week-long religious event concluded with an abbreviated Ceremony for Deliverance of the Dead to the Pure Land recorded here. As noted above, the ritual can last for as long as one week.

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DELIVERANCE CEREMONY DESCRIPTION

As noted, the ritual is performed for the salvation of the deceased. There is ritual purification of participants; the Buddhist priest blesses water, food, and the entire area as well as the participants with sanctified water. Here we see an altar supporting a Buddha image, offerings of water, lighted candles, burning incense, and flowers. There is also a large table holding many bottles of water, fresh fruit and vegetables, biscuits and cooked vegetarian food.

The priest wears a yellow/gold long robe over his usual robes. This has a rainbow pattern forming a sash-like shape from his shoulders to lower chest.

The ritual commences with the priest inviting the Five Dhyani Buddhas and Eight Mahabodhisattvas88 to join the ceremony. He also calls on other religious figures, deities etc. from different religious traditions to attend.

88 The Eight Mahabodhisattvas are as follows: Bodhisattva, Avalokitesvara Bodhisat- tva, Mañjusri Bodhisattva, KÒitigarbha Bodhisattva, Bodhisattva, Bodhisattva, Akasagarbha Bodhisattva, and ViÒkambh2 Bodhisattva. are recited 108 times to each Dhyani Buddhas and Bodhisattva.

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Particular names of the dead and living (written on cards) are called out for particular attention. The priest’s assistant reads out the details. Each repre- sentative for the dead and living bows three times to the Buddha image on the alter. The priest calls for the Buddha’s deliverance of those suffering to the Buddha’s Land. Thereafter, the priest stamps and signs each card in turn. Deliverance of the dead, and the benefits for the living, depend on the expe- rience and related power of the priest, who then sprinkles consecrated water in all directions around the area, and over each participant. The priest and participants then chant many mantras. A song/chant is deliv- ered to KÒitigarbha Bodhisattva, who vowed not to achieve until all hells are emptied. Thus, he is regarded as the bodhisattva of the hell beings. For a number of minutes, everyone meditates, holding in mind the people that the ceremony is dedicated to. The priest says farewell to all those to be delivered, then sprinkles conse- crated water over everyone again. Thereafter, he blesses/purifies the food and bottled water. Consecrated food and water is distributed among the partici- pants for later consumption and spiritual welfare. Normally, there is a basin of water available for the spirits to wash and dress with uniforms to participate in the ceremony with those present. At one stage, the priest holds a staff with four coloured cloths attached to the top. Originally, this was a wooden pole with flag attached. As such, the Buddhist staff is reminiscent of the staff of the Mandaean Na≥oraia. The coloured cloths of the Buddhist staff represent the four elements water, earth, fire and air. The Buddhist priest knocks the staff on the floor a number of times, whilst calling on KÒitigar- bha Bodhisattva to open the gates of hell, and for all the Buddhas and Bodhisatt- vas to attend for the assistance of those released to travel to the Pure Land. The invited radiant beings, plus each of the deceased, are urged to partici- pate in a ceremonial meal. As the number of invited beings is enormous, the priest “multiplies” the food so that there is sufficient for all. Thereafter, the priest strikes the floor with the staff a number of times, calling on KÒitigarbha Bodhisattva to open the gates of Hell. Throughout the Shuilu Fahui, the Buddhists utlilise ritual implements remi- niscent of those employed in the Mandaean Laufani.

SHUILU FAHUI IMPLEMENTS

Buddhist clergy and laity engage in specific practices to bring about merit or positive influences for themselves and others. These usually involve reciting Buddhist scriptures and/or rules etc. Frequently, these practices occur in the presence of food or water, as in the Ceremony for the Deliverance of the Dead (Shuilu Fahui).

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USE OF FOOD AND WATER IN BUDDHISM

In this instance, the food and water are used as a medium for the transfer- ence of positive influence. Water is used to anoint the sick, or is consumed for health benefits. The Deliverance Ceremony includes specific meditations, vis- ualisations and the use of mantras to connect with the transcendent realm. Various Buddhas and along with their aspects and attributes are invoked through skilful practice to activate and perform this transfer of merit. Here, food or water is used to help the transfer of merit.89

Staff/Banner Here, we see the Buddhist staff with four coloured cloths represents the Five Elements including Space with the Consciousness Seed symbolised in the tip of the staff. Viewed from above, the staff forms a ma∞∂ala.

90

91 92

89 For example, Tibetan Buddhist use simple foods like flour and water to make ‘pills’ which are “charged” through their spiritual practices involving visusalisation, recitation of man- tras, and prayer. Thus, the pills are administered as both physical and spiritual medicine 90 Banner photographs are copyright of Robert Wu. 91 Image is copyright of Edward F. Crangle. 92 Amy M. Livingston, “Enlightenment Symbolized: The Five Jina Buddhas,” in Huntington, John C. and Bangdel, Dina. The Circle of Bliss: Buddhist Meditational Art, (Columbus, Ohio: Columbus Museum of Art & Chicago: Serindia Publications, 2003, pp. 90-92), p. 90.

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The Sashes

The Buddhist Deliverance Ceremony also includes sashes embroidered with sacred seed syllables of the holy invoking the powerful benevolent attention of Avalokitesvara, the embodiment of compassion. Such resemble the material that covers the mouth of the Mandaean priest above by way of purification of speech.

Ceremonial Hat or Crown

Associated with the ritual is an extraordinary hat depicting the Five Dhyani Buddhas:93 Such equates with the Taga – the Mandaean Crown employed in the context of the Mind and connecting with the Lightworld Beings. One of these Dhyani Buddhas depicted on the Buddhist hat is Mahavairocana, the Great Sun Buddha, also equated with the Dharmakaya (the Body of Truth) in its most refined aspect. As noted above, we suspect that one of the less refined aspects of the Dharmakaya equates with Adam Kasia of Mandaeism.

94 Ceremonial Hat or Crown

93 Also called Transcendental, Tathagata, and Jina Buddhas. 94 Buddhist Ceremonial Hat or Crown photographs are copyright Robert Wu.

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Buddhist Priest with Staff and Ceremonial Hat or Crown95

The Five Dhyani Buddhas are depicted frequently in a ma∞∂ala, which became a paradigm for Tantric symbology, praxis, and attainment.

The Five Dhyani Buddha Ma∞∂ala 96

95 Photograph copyright Robert Wu. 96 Livingston, op. cit., p. 90.

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Iconographically, the Five Dhyani Buddhas are portrayed usually as follows: Vairocana or Mahavairocana Buddha in the centre; Akshobya Buddha in the East; Ratnasambhava Buddha in the South; Amitabha Buddha in the West; Amoghasiddhi Buddha in the North. The Five Dhyani Buddhas are envisioned above with one in the center and the other four inhabiting quadrants in the cardinal directions. Each quadrant articulates which stage of meditation, initiation, and realisation the Buddha represents. In the context of the present paper, perhaps Vairocana is most significant. He occupies the centre of the ma∞∂ala. Vairocana, meaning ‘Intensely Lumi- nescent One’ or ‘Great Sun Buddha,’ possesses transcendental insight that rep- resents full understanding of truth and reality (dharmadhatu jnana). This con- stitutes the final antidote to delusion and ignorance.97 It is complete awakening and omniscience, the ultimate goal of all Buddhism. Vairocana combines all the qualities of the Dhyani Buddhas. As such, he is pure white, the sum of all colours, symbolising pure or undefiled consciousness. Thus, he is the ultimate source of all illumination in AkaniÒ†a Paradise, the highest of the form heaven worlds.98 With some exceptions, the fivefold Dhyani Buddha Ma∞∂ala is a pervasive motif and unifying principle of Tantric .99 The Buddha’s attainment of enlightenment (bodhi) paved the way to a life of teaching and a final cessation (nirva∞a). According to John Huntington, the enlightened worldly self, after the moment of death, would cease to exist as an individual and would reintegrate with the universal beyond any conceivable limitation. It is thus ineffable and unknowable except by direct experience. This incomprehensibility of the universal was compounded with the problem of the states of existence of a Buddha. By virtue of his or her attainment, the enlightened human being’s attainment is an interpenetration or union with the universal Dharmakaya Body of Truth. A further refinement to the post mortem state of a Buddha was postulated in a second form body, giving rise to the Three Body Trikaya system that con- tains two form bodies: i.e., the Transformation-body (Nirmanakaya) and the Bliss-body or Ecstatic-body (Sambhogakaya), as well as the Dharmakaya. The

97 Ibid., p. 91. 98 Vairocana commands the Buddha, or Tathagata family, whose emblem is the Dharma- wheel. Also, their symbolic animal is the lion. 99 There follows a brief description of the remaining Dhyani Buddhas: AkÒobhya ‘Unshakable One’ possesses transcendental insight, which is mirrorlike wisdom. This reflects the world as it is, without distortion by the ego. Consequently, it is the antidote to the poison of anger, or hatred. Ratnasaμbhava ‘Jewel-Born’ has transcendental insight regarding the equality of all things. Such is the antidote to pride. Amitabha ‘Boundless Light’ has transcendental insight understoon as discriminating wisdom, which is the antidote to selfish lust and greed. Amoghasiddhi ‘Unfailing Success,’ or ‘Unlimited Accomplishment’ owns transcendental insight that is perfected action, the antidote to envy and jealousy. Ibid., pp. 91-92.

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Transformation-body is the equivalent of the earlier notion of the form-body (rupakaya). However, the Bliss-body represents a Buddha residing in a pure realm or heaven world ‘enjoying enlightenment.’ The notion of a Buddha abiding in a heaven world came about in the first century B.C.E. in Buddhist art. However, the notion does not appear to have been recorded in Buddhist literature until much later around 3rd century. As the essence of Buddhahood, Sakyamuni has a finite lifetime, while Vai- rocana is coincidental with the condition of voidness sunyata and manifests the Dharma abode Dharmadhatu. Otherwise, they are the same.100 Thereafter, we find the Buddha Mahavairocana, or “Great Sun Buddha,” who first appeared in the Mahavairocana Sutra, a complex in existence since no later than the seventh century. According to Huntington, it was probably in various sub-sections prior to that. In this sutra, Vairocana can be reduced to the harmonic essence (b2ja) A. By attaining the core of the ma∞∂ala, where Mahavairocana is the center, one attains insight into the Dharmadhatu (dhar- madhatu jnana). Going further than the notion of Mahavairocana, we find the concept of the ‘Primordial Enlightened One’ (Adi Buddha) who is actually the Dharmakaya. Otherwise understood as a Sambhogakaya Buddha manifesting the Dhar- makaya. 101 As such, the Adi Buddha(s) is both the source and the quintessence to which all things return. To a Tantric contemplative, the key meditation is the undivided nonduality of the male aspect that corresponds with phenomena, with the female aspect representing noumena.102 The two entities coalesce through the mantric com- pletion stage. That is, they transcend all duality, and radiate throughout all space (sarva akasha) as a rainbow of light. The process (if it can be called that) is known as ‘attaining the rainbow body.’103 Such can be regarded as reintegration of the individual with the unconditioned, unqualified universal. The ultimate and transcendent state of Buddhahood, Dharma-Body or Truth Body (Dharmakaya), is only conceivable to the enlightened. Consequently,

100 According to Huntington, AkaniÒ†a Paradise although almost formless, is a form realm. By definition, the dharmadhatu condition of voidness is without conditions or qualities. Therefore, Vairocana in AkaniÒ†a Paradise could not actually be the Dharmakaya or the Dharmadhatu. It can only be a metaphor within the form realm for something outside corporeal existence. There- fore, Vairocana as Sambhogakaya, the beatific-body of a Buddha, came to be the notion of the AkaniÒ†a Buddhas. The notion of the Sambhogakaya Vairocana in AkaniÒ†a still exists in Buddhist teachings. Today, it continues to be extremely important in Tantric Buddhism. See Huntington, “Vairochana and Vajradhara: Visually Communicating the Buddhist Notion of Universality,” in Huntington, John C. and Bangdel, Dina. The Circle of Bliss: Buddhist Medi- tational Art, (Columbus, Ohio: Columbus Museum of Art & Chicago: Serindia Publications, 2003), pp. 81-82, p. 81. 101 There are many Adi Buddhas. 102 Such resembles the female soul in Mandaeism. 103 Huntington, “Vairochana and Vajradhara,”, loc cit.

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Buddhas emanate an array of physical forms, both corporeal and subtly vision- ary, to lead others to the same realisation. The Bliss-body, or Enjoyment-body (Sambhogakaya), enables the essence and facets of the Dharmakaya to be con- ceptualized and depicted in art, as well as encountered in meditation. Here, one of the primary formulations of the Sambhogakaya is the Five Dhyani Buddhas.104 Each Buddha represents one aspect of the Truth Body Dharmakaya. Collectively, they present in brief the qualities and realisations of complete enlightenment. The concept of the Five Dhyani Buddhas is fundamental to Tantric Buddhism. Thus, their colors, directions, or symbols alone may represent them. In addition, their imagery may symbolise many levels of spiritual attainment. For example, the Dhyani Buddhas are found in the crowns of many deities as an expression of past accomplishment or as a promise of future attainment. As Bliss-body Sambhogakaya Buddha forms, the Dhyani Buddhas are visualised as crowned, royal figures of great spiritual status, residing in brilliant paradisal realms.105 The Five Dhyani Buddhas each represent a transcendental insight (jñana). Together they make up the fully enlightened mind. Each perfect insight is an antidote to one of the five mental defilements or poisons. Visualization of the Dhyani Buddha transforms these mental defilements into their positive coun- terparts. Thus the poisons of the unenlightened mind are transformed into perfect enlightenment. In this way, the five Five Dhyani Buddhas are simultaneously identified with pure and undefiled consciousness that fully understands truth and reality. According to Snodgrass, the identification of the Five Dhyani Buddhas with the five (constituent parts of the body which are changing continu- ally), the five types of consciousness and the five types of transcendental insight does not exhaust their significance. Among other qualities, he equates the Dhyani Buddhas with the Five Elements and the Five Colours:106 Their correspondences are manifold and highly complex. As stated, they are correlated with the Five Elements,107 the five senses, the five parts of the body, five colours, five shapes, the five cakras, five meditations, and so on, in a long list. For each of these correspondences the same principle applies that we have seen to operate for the skandhas: the constituents of the cosmos (microcosmos

104 Also referred to as the Jina (Victorious) Buddhas. 105 Amy M. Livingston, p. 90. 106 Red, Yellow, Blue, Black, and White in . See: Adrian Snodgrass, The Symbolism of the , (New York: Cornell Southeast Asia Program, 1985), p. 288. In other contexts, they are Red, Green, Blue, Yellow, and White. See Livingston, Amy M. “Enlightenment Symbolized: The Five Jina Buddhas,” in Huntington, John C. and Bangdel, Dina. The Circle of Bliss: Buddhist Meditational Art, Columbus, Ohio: Columbus Museum of Art & Chicago: Serindia Publications, 2003, pp. 90-92. 107 The Five Elements are Water, Earth, Fire Air, and Space. These are combined with a psyche.

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as well as macrocosmos) are non-dual with adamantine Enlightenment; they are so many aspects of Suchness (tathata); each component of the cosmos is a Buddha. The Elements and Colours feature also in the Ceremony for the Deliverance of the Dead (Shuilu Fahui). Regarding the possible connection between the Mandaean Laufani and the Buddhist Shuilu Fahui, we find correspondences between the Mandaean divine Four Universal Elements and Mysteries (Razia) that provide everlasting full/ energy/life and the 5 Dhyani Buddha Ma∞∂ala, with the Mandaean ™oriana depicted in the sacred scroll entitled The Baptism of Hibil Ziwa.108 As noted above, the ™oriana is the support/altar which holds the Holy Ele- ments of Life.109 It is the boundary or gateway between this worldly realm and the higher realm of Light. It is also a ma∞∂ala. As such, the Mandaean ™oriana thus corresponds with the Buddhist Ma∞∂ala of the Five Dhyani Buddhas and their associated elements, plus space and consciousness. Diagrammatically, the correspondence in form is evident in juxtaposition of the images below:

Mandaean ™oriana

Buddhist Ma∞∂ala

108 See Drower, The Haran Gawaita and the Baptism of Hibil Ziwa. 109 Water, Earth, Fire and Air.

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Indeed, recent fieldwork in Taiwan suggests further correspondence of Mandi cult hut and ™oriana with Buddhist sacred space and the Matrix Ma∞∂ala of esoteric Buddhism.

Buddhist Sacred Space with Matrix Ma∞∂ala

Whilst separated by great distance in culture and time, one is struck by the apparent correspondence of the Buddhist sacred space and Ma∞∂ala to the Mandaean Mandi cult hut and ™oriana that follow.

110 Mandaean Mandi Cult Hut ™oriana

110 Photographs of Mandi and ™oriana copyright Brikha H.S. Nasoraia 2007.

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The above images depict sacred implements of part of the Ceremony for Deliverance of the Dead to the Buddha’s Pure Land Shuilu Fahui and sacred implements of Mandaean Laufani. In this instance, our interest is drawn to the tent-like structure enclosing a sacred space containing an exquisite sand painting of the Buddhist esoteric Matrix Ma∞∂ala, and to the sacred enclosure containing the Holy Table or support/altar which holds the Holy Elements of Life.111

CONCLUSION

To briefly conclude, our work above considered peculiar meditative experi- ences leading to meditative encounters with what might be best referred to as extraordinary ‘energy’ or the Adam Kasia – Primordial Man of Mandaeism. Indeed, research suggests that this may be identified in Buddhism as the Dharmakaya (Pali: Dhammakaya, Body of Truth or Great Monk).That is, the Mandaean contemplative realisation of the ideal counterpart is experienced similarly in peculiar Buddhist ritual contemplative practice, whereby the meditator meets progressive purified refinements of oneself. Thus, Mandaean religious ritual has its esoteric correlations and counterpart in Buddhism. This work suggests that there are correspondences in both form and function between the Mandaean Laufa and the Buddhist Deliverance of the Dead (to the Pure Land) Ceremony (Shuilu Fahui). In the process of discussion, it is hoped that the work shed some brighter light on some contemplative rituals associated with ‘Soul Food,’ in particular on the role of the Mandaean Laufa/Laufania. It seems that ‘Soul Food’ is the connection between human/Adam and the Divine Cosmic/Universal Being, that is, Adam Kasia (the Secret Adam). Simi- larly, food represents the connection between beings of the Buddhist saμsara and the Dharmakaya (Body of Truth). In a limited way, we hope to have demonstrated the functional aspects of ‘soul food;’ in particular, ceremonies of deliverance and the related metaphysics of both Knowledge traditions.

111 The authors are grateful to Venerable Huimin, President of Dharma Drum Buddhist College, Taiwan for the kind permission to make these rare photographic images of some of the sacred implements of the Ceremony for Deliverance of the Dead to the Buddha’s Pure Land Shuilu Fahui. Regarding the Matrix Ma∞∂ala, see Snodgrass, Adrian. The Matrix and Diamond World in Shingon Buddhism, New Delhi: International Academy of Indian Culture and Aditya Prakashan, first published 1988, reprint 1997.

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