Kwan Yin Diamant

8/10/2019 Kwan Yin Diamant

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KWAN YIN DIAMANT RAY

I tell you, what you ask, you will be given. The Gift of Kwan Yin is what I got.

I!" the bell of #a$$iness an% I $&o'la"e you& ha$$iness onea&th.Go% likes to see thei& 'hil%&en ha$$y.(a&ents always want the best fo& thei& 'hil%&en.Re'eive the gifts of Go%)Go%%ess an% his $&o%igality.*nte& the Te"$le of #a$$iness, the house of Go%.If you!&e willing to leave behin% you& 'on'e&ns will be %elive&e%un%e& the sky an% you a''e$t hel$ of heavens, the the Gate ofGlo&y will o$en fo& you.

+elove%, I wel'o"e Thee to (a&a%ise. KWAN YIN

- ND*R / 01*T2ANA (*R*1A2-1A30T*2ANA4


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MA0T*R MARIA 5-6- 0A21AD-R2I0+-N, (-RT GA2 ,N-1*M+*R 7899

This "anual will e:$lain theAttune"ent $&o'ess, 0elf

T&eat"ent with DIAMANT RAY,Distant #ealing an% to $ass theAttune"ent on to othe&s.

2011 by Maria Joo Salvador Reiki Master / Teacher


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HISTORICAL BACKGROUND

Kuan Yin, The Compassionate Rebel

It is unfortunate that Buddhism's most enduring (and universal) contribution to the worldhas been insufficiently translated as compassion. The original Sanskrit word is 'karuna 'which holds within itself traces of the fragment 'ru ' meaning to weep. !hile the "#ford

dictionary describes compassion as pity bordering on the merciful karuna is actually our ability to relate to another in so intense a measure that the plight of the other affects us

as much as if it had been our own.

The term karuna is central to the entire Buddhist tradition. It is fre$uently described as alove for all beings e$ual in intensity to a mother's affection for her child. %owever it is

$uite unlike conventional love (Sanskrit& priya kama or trishna) which is rooted indualistic thinking and is egoistic possessive and e#clusive in contrast to the all

encompassing nature of compassion. The root meaning of karuna is said to be theanguished cry of deep sorrow and understanding that can only come from an

unblemished sense of oneness with others.

In fact the evolution of Buddhism in sia and its spread throughout the

world is from a spiritual point of viewnone other than the unfolding of karuna

in history. owhere is this moree#plicitly e#emplified than in the

*hinese assimilation of Buddhism. +ewwould deny that the defining symbol of

this integration is the goddess who withher sweet and merciful disposition haswon the hearts of not only the *hinese

but also profoundly affected even thosewho belonging to a foreign tradition

have only had a fleeting interaction withher. This divine female is none other

than ,uan -in beloved goddess of over a billion people the world over. %er

name too signifies her compassionatenature literally meaning '"ne who hears

the cries of the world.'

It remains a historical fact that ,uan -inis the *hinese version of the male god

valokiteshvara whom the ancient te#tseulogi e as the patron deity of Kuan Yin


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holding a leafy twig derived from the 'weeping willow' tree known so due to its trailingleafy branches that droop to the ground and along which raindrops trickle down like

tears.

"ne of its distinctive characteristics is remaining

green throughout the year pointing perhaps to thegoddess' fertility aspect which is further echoed in

images showing her with an infant.

The willow also has a deeper and direct connection with *hinese culture and it isbelieved that /ao T u the author of Tao te *hing loved to meditate under its shade (0th

century B*). It was under the same tree that the younger *onfucius had his famousinterview with /ao T u telling his disciples afterwards& "I know how birds fly, fishes swim

and animals run. But there is the dragon I !annot tell how he mounts on the windsthrough the !louds, and rises to hea en. Today, ha ing seen #ao T$u, I !an only

!ompare him to the dragon."

"ver centuries ,uan -in's visual depictions have highlighted her lithe flowing formmuch like the willow tree itself which has the ability to bend during the most ferociouswinds and then spring back into shape again. Indeed who wants to stand rigid like thetall oak that cracks and collapses in a storm1 Instead one needs to be fle#ible like the

willow which survives the tempest.

T"e &ee'in( &illo)

Kuan Yin a! C"ild Giver


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"r perhaps ,uan -in merely uses thewillow branch to sprinkle the divine nectar of

life on her devotees which is stored in thevase she holds in her other hand.

The *hinese (ever disposed to envisagefriendly divinities in ideali ed human forms)

seem to have been initially perple#ed by valokiteshvara's comple# iconography. ot

for them his thousand hands or even theseven eyes of Tara. 2#posed for eons to the

essentially humanistic philosophy of *onfucianism such images were alien andfelt to be unsuitable for portraying the 'soft'emotion of karuna the yearning passion a

mother feels for her child.

The Tibetan mind solved the craving for adown to earth visual embodiment of karuna

by envisioning the goddess Tara3 the*hinese genius did the same by enclosing

this virtue in the graceful and beautiful ,uan-in who was eminently human in

appearance and approachable by all.Indeed she gradually became the favoredgoddess of the peasants and fishermen of *hina retaining her place in their hearts to

the present day.

Kuan Yin

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The Tibetan mind solved the craving for adown to earth visual embodiment of karuna

by envisioning the goddess Tara3 the*hinese genius did the same by enclosingthis virtue in the graceful and beautiful ,uan

-in who was eminently human inappearance and approachable by all.

Indeed she gradually became the favoredgoddess of the peasants and fishermen of *hina retaining her place in their hearts to

today.

dditionally in *hina not only had popular gods always been real people who had once

lived in specific times and places evenmythical figures were turned into historical

cultural heroes who were then venerated asthe founding fathers of *hinese civili ation.4nlike 5reece where human heroes weretransformed into "lympian gods in *hina

the reverse held true and if a god or goddesswas not perhaps originally a human beingthere was often an effort to turn her or him

into one. ,uan -in thus again had to changefrom a goddess into a living woman so that

she could be worshipped as a *hinesegoddess. Truly the human character of

*hinese deities is one of the most distinctivefeatures of their religion and like ordinary

mortals they too have birthdays ancestriescareers and titles. Therefore even though

,uan -in is not given a date of birth in any of the Buddhist sutras her birthday is widely

celebrated on the nineteenth day of thesecond month of the lunar calendar.

The legend describing how ,uan -in was

once a woman gives a fascinating insightinto the working of the *hinese genius andthe process by which she was given a

distinctively local flavor and absorbed intotheir pantheon&

It is said that in the past there once lived aking under whose rule the people led a

peaceful e#istence governed by *onfucianethics. %e had three daughters3 the eldesttwo having already married the grooms of

their father's choice. The youngest offspring

however was unlike any other normal child.+irstly when she was born her body glowed

*o "er and C"ild

Kuan Yin Holdin( aFi!"er)omen+!

Ba!ke

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with an almost unearthly light so much so that the palace seemed on fire. She was thusbefittingly named 6iao Shan (!onderful 5oodness).

Secondly as she grew up she wore only dirty clothes and never did display any urge to

adorn herself. +urther she would subsist on only a single meal every day. In her conversations she would talk about the impermanence of material things and howhuman beings suffer because of their attachment to such ob7ects. aturally worriedabout their daughter's detached inclinations her parents proposed that (as per the*onfucian ideals of filial piety) she too marry a husband of their choice. To this she

replied&

8I would never for the sake of one lifetime of en7oyment plunge into aeons of misery. Ihave pondered on this matter and deeply detest this earthly union (marriage).8

evertheless when her parents insisted she agreed to comply with their wishes if onlyher future mate would save her from the following three misfortunes&

9). !hen people are young their face is as fair as the 7ade like moon but when theygrow old the hair turns white and faces become wrinkled3 whether walking restingsitting or lying down they are in every way worse off than when they were young.

:). Similarly when our limbs are strong and vigorous one may walk as if flying throughair but when we suddenly becomes sick we are confined to the bed.

;). person may have a large group of relatives and be surrounded by his flesh andblood but when death comes even such close kin as father and son cannot take the

person's place.

+inally she concluded& 8If indeed my future husband can ensure my deliverance againstthese misfortunes I will gladly marry him. "therwise I vow to remain a spinster all mylife.


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nunnery were under the threat of death. She addressed them saying&

8=on't you know the stories about the ancient prince 6ahasattva who plunged off thecliff in order to feed the hungry lions or ,ing Sivi's cutting off his flesh to save a dove1Since you have already left the life of a householder you should regard this material

body as illusory and impermanent. !hy do you fear death and love life1 =on't you knowthat attachment to this dirty and smelly leather bag (body) is an obstacle18

t the end of the stipulated period the monarch in a mad and fren ied reactionordered that 6iao Shan be beheaded. s her e#ecutioners approached the monastery

gates 6iao Shan rushed out of the building eager to embrace her impending death. osooner had she kneeled at the stake and the deadly sword been raised than a blindingthunder rose. Before the assailants could regain their composure a tiger darted out of the darkness and carried away the swooning girl into the nearby hills. The king now

beyond the bounds of reason ordered the hermitage to be burnt down with all itsinhabitants.

It was not long before his karma caught up with him and he fell sick with kaamla(7aundice). %e was restless for days on end finding no rest even in sleep. The diseasespread all over his body and the best doctors throughout the land were unable to cure

him. "ne day a holy mendicant came to his door and predicted& 8If some person wouldwillingly consent to give his or her arms or eyes without the slightest anger or

resentment the eli#ir made of these potent ingredients will surely relieve you from your suffering.8

8!here alas will I find such a compassionate being18 lamented the king. 8In this veryland 8 said the monk. 85o southwest in your dominion on top of the mountain there is ahermit who possesses all the characteristics which are necessary for your healing.8

o sooner had he heard this than the king ordered his envoys to hurry to the abode of the recluse. "n being informed of his plight and its prescribed remedy the hermit readily

agreed to undergo the supreme sacrifice re$uesting them to ask the suffering king todirect his mind to the three treasures of Buddhism and then very calmly proceeded togauge out both the eyes and asked one of the men to sever the two arms. The three

worlds shook under the impact of this terrible sacrifice.

!hen he had fully recovered the king made haste with his wife to pay homage to the

one who had so miraculously saved his life. fter bowing low before the mutilated formas soon as they raised their heads they let out a shriek of astonished horror3 the hermit's

true identity lay bare before them. She was none other than their youngest daughter 6iao Shan. >eali ing what she had done for him despite all that he had done to her theking fell prostrate upon the floor and asked for forgiveness. "vercome with emotion the

parents embraced her and the father said& 8I am so evil that I have caused my owndaughter terrible suffering.8 6iao Shan replied

8+ather I have suffered no pain. %aving given up these human eyes I shall see withdiamond eyes. %aving yielded the mortal arms I shall receive golden arms. If my calling

is true all this will follow.8

6uch sobered by this intense e#perience the king returned to his palace and ordered astatue to be made of her which emphasi ing her sacrifice was to be without eyes and




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hands. ow in *hinese the sound for 'bereft' or 'deficient' are virtually identical with'thousand.' t some stage in the transmission of this message the two words were

confused and the sculptor toiled away desperately seeking some way to capture theessence of the king's wishes. %e very

imaginatively (or perhaps following Indianor Tibetan models) placed one eye on eachpalm making the number of eyes e$ual to

the arms

giving rise in the process to an awesomeand comple# image of breathtaking

splendor. 4nable to relate to thethousand armed valokiteshvara the

above legend provided a rational e#planation to the bewildered viewer and helpedintegrate the goddess into the *hinese ethos.

The story of 6iao Shan represents the fusion of the Buddhist theme of the gift of thebody and the *onfucian concept of filial piety. In the former tradition giving is one of the

si# perfections performed by a bodhisattva (would be Buddha). mongst the differentforms of gifts that of one's own body is the best. The only difference is that while the

bodhisattvas give up their bodies in order to feed or save sentient beings regardless of any formal relationship with them the fact that 6iao Shan does so for her father is

where the *onfucian model comes in. In the former conte#t a tale is narrated of theBuddha who in one of his previous births was a pigeon. %e saw a man lose his wayduring a snowstorm driven to the point of starvation. The pigeon gathered twigs andleaves made a fire and threw himself wholeheartedly into it to become food for thedistressed soul. It is this lofty ideal that ,uan -in was following a self sacrifice par e#cellence motivated by pure (selfless) and indiscriminate compassion (karuna).

"n the other hand ,uan -in as 6iao Shan gives a bold and provocative messagechallenging *onfucian value systems as delineated in the '*lassic of +ilial


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(published by the emperor ?uan in = @::). %er life glorifies austerity celibacy andrenunciation which as per Buddhism are highly valued (against the householder whois necessary in *onfucianism for creating offspring to perpetuate the lineage). In timesof the 6ing for e#ample one could achieve religious sanctification by performing one'sdomestic obligations to the fullest degree. 2ventually *hinese of all social strata and

both se#es came to know ,uan -in as the strong willed yet filial girl who refused to getmarried and rebelled against stifling authority.

Con$lu!ion,

The goddess ,uan -in is a symbol notonly of the *hinese assimilation of

Buddhism but also of the many huedflavor of karuna e#pressed through the

softer wisdom of a woman. She is apointer to the re emergence of the

goddess and the gender transformationof valokiteshvara in *hina representsperhaps a universal imperative which

is similarly reflected in the emanation of the goddess Tara from the

compassionate tears of the samebodhisattva. Though often images areencountered which show her sporting

a moustache emphasi ing masculinity3this is negated by the softness of her

demeanor.

*an anything be more subtly femalethan her graceful poise modest andinward looking yet potent enough to

generate and compassionately nourishthe whole outside world1 In the wordsof 6artin


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Blofeld Aohn. Bodhisattva of *ompassion The 6ystical Tradition of ,uan -in&Boston 9 CC.

Boucher Sandy. =iscovering ,wan -in Buddhist 5oddess of *ompassion&Boston 9 .

*abe on Aose Ignacio. Buddhism Se#uality and 5ender & =elhi 9 :. *olin =idier. =ictionary of Symbols 6yths and /egends& /ondon :DDD. +arrer %alls 5ill. The +eminine +ace of Buddhism& Illinois :DD:. Aones /indsay (ed). 2ncyclopedia of >eligion (


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%nhan!ing the spiritual !onne!tion with K&'( YI(

Kuan Yin (,annon in Aapanese). This is Hheart centered compassion8 and a heartcentered healing. It is sharing in the compassion of 5od or the compassion of ,uan

-in for all the universe. It is only in this perfect love that one is truly healed.*all upon her to be patient and compassionate with others.

%er mantra or prayer is 8 Om Mani Padme Hum 8 which means 8%ail to the 7ewel in thelotus8 as she often depicted sitting atop a lotus blossom. 6any people honor her by

decorating their home with lotus flowers and statues of her.

4pon receiving the attunement initiation you will be evoking your membership to her maternal grace.

SHE is the one who hears the sounds of the world. *onsciousness serving the cries of all beings.

>eceiving this attunemnt means that you are able to receive directly from ,! -Iher blessings peace and boundless love as a seed that will not stop growing and

flourishing in your soul.

THE DIAMA T !AY IS THE !AY O" #O$E O" THEMOTHE! %"ATHE! &OD%&ODDESS' I THAT (O)

(!EATIO THAT MA I"EST IT SE#" TH!O*&H THE (H!IST' THAT #O$I & E E!&Y THAT IS I YO*!

HEA!T

TH# H#ALING ROC#SS

The =I 6 T > - ttunement works to clean protect and heal the recipient throughthe backbone.

The =I 6 T > - empowerment helps to relieve stress and clear and clear negativitythat surrounds you. It will also work to heal depression and fears.

Some people become energy sensitiveJ after receiving the =I 6 T > -.

The =I 6 T > - is one of those energy systems that you can use on a daily basisfor instance if you work with others that have a lot of negative energy K invoking this

attunement will help that negative energy dissipate.

I personally invoked the Silver Fiolet +lame to help deflect negative energy in the roomtoo.

re'ara ion %or A unemen



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6ake preparation to receive the ttunement. *lear the energy of the room and ask for the assistance os your guides. I personnaly sugest that you ask for the presence of the

>2I,I > - because it provides protection for all energy work therapies meditacionattunements daily and night protection.

+or the ttunement about ;D to ED minutes are needed so you should make yourself confortable for the duration. Sit very rela#ed and ready to feel the energy of the

=iamant >ay. -ou may observe that there may be increases in energy during theattunement. =o not be surprised. -ou may also possibly observe changes in your

body hands legs or head. -ou may feel hot fluctuations around the body visions of color or touches of invisible essences or aromas.

2ach person receives various sensations duringthe process for energy. "r not.Independently of what you may feel or not you should accept the attunement and

feelings during the attunement as a gift for you. -ou must be alone and undisturbedduring the attunement.

5ive clear direction attunement to your %I5%2> S2/+.Then say&

I re+uest m, HI&HE!)SE#" to -e attuned in theDIAMA T !AY of K A YI whi/h has -een sent -,

Master Maria Sal0ador.

gain repeat&

I a//e1t the attunement in the DIAMA T !AY of K A YI ' sent -, Master Maria Sal0ador' ow 2

Briefly after that the energy will begin flowing.

Remem.er,

2nergy always begins to flow where it is necessary-ou will always receive the re$uired healing.Independently of how serious or

insignificant your problem is you will receive a stream of energy and it shall flow intothose places where it is needed.

4pon completion of attunement do not forget to thank the /ight Beings the /ightforces your 5uides and your guardian angels.

Sel%-Trea men



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fter the attunement it is possible to perform sessions of self treatment which is goodto carry out daily.

*lear your mind and call the energy "ree ime! . =I 6 T > - "+ ,! -I J

*alling out the name of the energy immediately summons a flowing of energy.It is not necessary to concentrate on preservation of an energy stream as it will flow

freely 7ust rela# and en7oy the energy.

4pon termination of self treatment session thank the /ight +orces and everyone whohelps you.

Healin( on Di! an$e

*lear your mind and call out loud the energy ; times =I 6 T > - "+ ,! -I JFisuali e the patient or write its name on a palm of your hand then connect the :

palms together in 5 S%" emember it is not important that you have perfect visuali ation of where the energywill be going or who it may be going to. The intention is the important thing to focus on. fter the session do not forget to thank the /ight +orces and everyone who helps you.

Tran!%er o% A unemen

fter the acceptance of the ttunement you can transfer it to other people.*lear the room and use the >2I,I > - in the beginning of the session to protect

yourself and the personLs you are attuning. sk for the help of your guides and /ight beings and of ,! -I in sending the

attunement.

For e/am'le &

0I a!k "a m1 Hi("er Sel%2 "a 3'er!on4! name5 .ea uned in "e ener(1 o% "e DIA*ANT RAY o% K&AN

YIN in 666 3Hour!5 7 3da e5 in 7 3lo$a ion568

The ttunement will begin during the designated ti me.


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Kwan Yin Diamant