Current metaphoric applications of gemstones

Patterning Archetypal Templates of Emergent Order: implications of diamond faceting for enlightening dialogue (Part #5)

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Major use is made of the diamond, notably in Buddhist traditions, as a metaphor of a particular emergent order of the mind and the understanding of that order as a 'vehicle', or 'body', for the spirit. This metaphor seems to focus on the individual and not on the ordering of society. The terms 'diamond mind' and 'diamond body' are therefore widely used and are notably a focus for the Diamond Way school of Buddhism. Curiously, however, this ultimate development of human consciousness is preceded in such traditions by intermediary stages of lesser complexity associated to some degree with the Indian system of chakras shared by Buddhism and Hinduism. The diamond is notably associated with the seventh chakra, and other gemstones are associated with other chakras -- but not explicitly with any associated forms of awareness, except with respect to healing. There is no emerald or sapphire consciousness, for example, although such gemstones are associated with particular chakras.

John Opsopaus. The Parts of the Soul A Greek System of Chakras (first draft), 1994, (http://www.cs.utk.edu/*mclennan/BA/JO-TEP.html#VIII)

No.	English	Greek	Latin	Function	Chakra	No.
I	Crown	Koruphe	Vertex	Illumination	Sahasrara	7
II	Brain	Enkephalos	Cerebrum	Intellection	Ajna	6
III	Neck	Trachelos	Collum	Purification	Visuddha	5
IV	Heart/Lungs	Phrenes	Cor	Affection	Anahata	4
V	Belly	Gaster	Abdomen	Appetition	Manipura	3
VI	Gonads	Gonades	Genitalia	Procreation	Svadhisthana	2
VII	Sacrum	Hieron Osteon	Os Sacrum	Basic Life	Muladhara	1

Gemstone therapy: There is a highly developed tradition of healing associated with gemstones -- both in the West [more; more] and the East [more].

Diamond chakra: This is a name commonly given to the third, or solar plexus, chakra (manipura). It is viewed as the centre through which sentiments and emotions are transmuted into soulful passion for life -- such as fear into love, anger into action, sadness into surrender and bliss. The depth of emotions is experienced and transmuted into passion and devotion to help activate the soul's relationship with the emotions and body. As the glorification of life - the chakra is therefore the diamond chakra.

In those traditions that associate healing with certain gemstones, diamond is also believed to cleanse and stimulate the seventh, or crown, chakra. They are believed to bring the intensity and universal focus of energy -- uniting of all centers with universal light on a daily. In the Reiki tradition, an etheric diamond is believed to be placed in the crown chakra -- so that all the Reiki energy flowing through this chakra takes on the diamond's properties of strength..

Diamond mind: This is a common theme in some Buddhist traditions of meditation (cf Rob Nairn. Diamond Mind: psychology of meditation, 1998). The metaphoric goal is to order the mind as though it contained a diamond. For example:

We must be able to dig and search our own minds for liberation and development of realization. This is called "the discovery of a diamond." To succeed in finding it is not easy at all. We have to exert ourselves, sacrifice and put everything into it just as the Buddha did. The Buddha also dug a whole mountain just for one diamond. We have to follow the same pattern, to train our minds with diligence in all postures - eating, walking, sitting and lying down. The main purpose is to observe our mind until it becomes one-pointed. (A diamond in one's mind [more])

The metaphor of 'polishing the mind' is also common as a reflection of the Diamond Sutra, one of the most beloved and profound scriptures in East Asian Buddhism, believed to contain the heart of the Buddha's teachings (cf Polishing the Diamond: enlightening the mind. Reflections of a Korean Buddhist Master Jae Woong Kim)

Advantages are clearly recognized in the parallel between a diamond as a device for processing light -- if appropriately prepared -- and an appropriate ordering of the mind to process awareness in a more enlightened manner. It would be encouraging to believe that the traditional role of of the bejewelled crowns of royalty pointed to a form of enlightened governance in which the crowning some way facilitated a diamond mind in the integration of disparate insights and the engendering of coherence in society.

Diamond vehicle or body: Within Vajrayana Buddhism, common in the Himalayan regions, the focus is on achieving, within one lifetime, the initiation of fire in the form of the highest yoga tantra known as Vajrayana -- the "indestructible body", or the "diamond vehicle". It is known as Vajrayana, notably because of the ritual use of the vajra, a symbol of imperishable diamond, of thunder and lightning. "Vajra" refers to the "indestructible diamond mind" of the wisdom accruing from the direct realization of emptiness. "Yana" means "vehicle" and points to the inseparability of method and wisdom, means and ends, that is so fundamental to the Tibetan form of contemplation. This calls for a posturing of individual awareness to realize the light body. The focus of meditation is the world itself, understood as a 'world wheel' or mandala which holds the circulating energies within that framework as a way of finding the balanced center of our being. Consistent with western traditions as explored by Jung and others, they are organized in terms of four energies: earth, water, fire, and air -- surrounding the central sanctuary of sprit.

As these abilities are perfected, they are believed to automatically activate the vision of a 'light body' and a new sense of identity that enables a form of travel through multidimensional spaces -- through reality as a vast light mandala [more]. This brings completion to the realization of the indestructible diamond vehicle (Vajrayana) in the form of complete mind-full-ness through acceptance of emptiness. This process involves an identification with the bonding of light and void -- moving beyond the opposing poles of fundamental dualities such as nirvana and samsara -- heaven and hell. [more; more]

Tibetan Buddhist techniques to awaken this ability are based on Indian chakra systems. These focus on generating seed syllables from the crown, throat, heart and navel chakras which aim to bring balance to the flow of energy in the chakras. Corresponding colors and shapes are visualized to support the experience.

This tradition has inspired the world wide Diamond Way movement led by the Karmapa (or Black Hat) Lama as the spiritual leader of Karma Kagyu (one of the four major schools of Tibetan Buddhism) -- ranking only behind the Dalai Lama and Panchen Lama in the Tibetan spiritual hierarchy [more; more]. It has also inspired various efforts to articulate some of its insights in association with other traditions [more] including those of western magic [more]. Both cases raise issues of comprehension that would seem to be a denial of the insights that they espouse. The Karma Kagyu school has suffered in 2001 from a politico-religious dispute between rival claimants to its leadership [more] and is reputed to be focused on complex secretive rituals. In the second case, the appropriation of these insights by western traditions is subject to all the strengths and weaknesses of appreciation of New Age approaches.

**Geshe Kelsang Essence of Vajrayana The Highest Yoga Tantra Practice of Heruka Body Mandala 1997

Jewels of wisdom: This expression is commonly used to distinguish patterns of focal insight, whether by Buddhists [more], Christians, Muslims, or the Theosophists sapta-ratnani or "seven jewels" [more].

Ring kissing: Rings, bearing gemstones, have long been a symbol of secular or spiritual authority -- notably in western secret societies, including the Mafia. They were used to sign contracts.

Besides bishops, many other ecclesiastics are privileged to wear rings emblematic of their authority conferred as "an emblem of the pontifical dignity or of the sealing of secrets" . The pope as the first of bishops, wears a signet ring distinctive of the papacy known as "the Ring of the Fisherman". Around it is the name of the reigning pope. It is given to him when he is elected and is destroyed when he dies. In modern times popes tend to wear a copy instead. From 633, it may be assumed that the ring was strictly speaking an episcopal ornament conferred in the rite of consecration, and that it was commonly regarded as emblematic of the betrothal of the bishop to his Church as indicated by the form: '"Receive the ring, that is to say the seal of faith, whereby thou, being thyself adorned with spotless faith, may keep unsullied the troth which thou hast pledged to the spouse of God, His holy Church." These two ideas -- namely of the seal, indicative of discretion, and of conjugal fidelity -- dominate the symbolism attaching to the ring in nearly all its liturgical uses.

Custom prescribes that a layman or a cleric of inferior grade on being presented to a bishop should kiss the episcopal ring [more]. By kissing it, his spiritual authority over the supplicant is acknowledged. This is customary during an audience with the Pope. It grew out of the feudal practice of kissing a lord's ring as an indication of infeodation. It purportedly remains a practice within secret societies such as the Mafia -- kissing the ring of a capo -- capo di tutti.

The covenant, entitled "Agreement of Principles Between the Palestine Liberation Organization and the Holy See," was, for example, marked by Yasser Arafat kissing the Pope's ring. It calls for "a peaceful solution to the Palestinian-Israeli dispute to be achieved through negotiation and agreement to establish the national, legitimate, and inalienable rights and the legitimate aspirations of the Palestinian people to ensure peace and security for all peoples of the region on the basis of international law and UN resolutions, including the relevant Security Council resolutions, on the basis of justice and equality."

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