"The One true freedom is the Highest, and the Absolute is perfect freedom. And when we attain unto that freedom, for us shall desire and doubt vanish away.
When every man is beloved of us, even as the son of our own body, there is the Universal Mind made perfect in us. And this shall be in Paradise.
He who is in all things supreme, is Himself Nirvana, and Nirvana is that true light that abides in the Land that is to come, but this world cannot know it.
Our Lord instructs us that he who rejoices in his faith is, in so doing, in unity with the Highest. For true faith is the seed of light, and the seed of true light is in itself the potentiality of that which is Deity." - Shinran Shonin

"It doesn't take long to discover that, for all its innocent connotation, “just sitting” is a violent proposition, challenging most of the automatic, cognitive functions of the brain. “Just” to sit, after all, is “just” to accept one's situation without attempting to judge it, change it or explain it; “just” to be in the present without yearning toward the future or clinging to the past. In other words, to be without ambition and without ego. In fact, Zen is often called “egokilling‐practice,” and most of its pain and disorientation can safely be laid to ego resistance. Don't suspect, however, that Zen nurtures the romantic fantasy of ego absence, which is so ubiquitous in books on “Eastern wisdom.” Its vision of the human paradox is total and uncompromising: We can't live with our egos and we can't live without them; detachment is natural and impossible; “just sitting” is both the easiest and the hardest thing a man can attempt to do. Zen is not a means of solving the paradox but of exploring and containing it. And the “ambush” of Zen monastic life may be nothing more than the experience of meeting the paradox head‐on."

I resolve to become a Buddha,
Equal in attainment to you, O holy king of the Dharma,
To save living beings from birth-and-death,
And to lead them all to emancipation.
I vow that, when I have become a Buddha,
I shall carry out this promise everywhere;
And to all fear-ridden beings
Shall I give great peace"
- The Larger Sutra on Amida Buddha

O nono livro sobre os mistérios trata sobre o Daemon pessoal, então me deixe esclarecer alguns pontos básicos.

Iamblichius julga que o Daemon pessoal não é distribuido conforme o horóscopo específico que é relacionado ao nascimento em uma região específica nos céus, pois isso iria fazer do Daemon similar aos homens de natureza correspondente.

Ao invés disso, o Daemon tem sua sua natureza derivada da totalidade do Cosmos, as almas são manifestas em vidas específicas pelo demiurgo e como a alma descende através dos planetas, ela adquire certas roupagens astrais no momento em que ela vai para o seu destino específico.

A alma, antes que ela seja lançada nesta vida, escolhe o modelo de sua vivência por selecionar o Daemon que se torna o dirigente da vida específica, além de guiar e comunicar a esta nova vida os princípios básicos.

O Daemon executa a tarefa até o tempo em que a alma que ele está auxiliando possa fazer um contato teúrgico com o deus regente a qual o Daemon responde, e neste ponto o deus toma a tarefa de gerenciar a posição dessa vida.

A determinação da conexão com o deus particular é feita através do Daemon revelando o modo correto de culto/adoração e através de como o Daemon é chamado/convocado. Desta forma o Daemon é conhecido pelo deus a qual este é um intermediário.

The Bodhisattva-mahasattva sees both the evil elephant and the evil friend as one and not two. Why so? Because both destroy one’s own self. The Bodhisattva never fears the evil elephant, but fears the evil friend. Why? The evil elephant only harms the body, not the mind. The evil friend destroys both.

Mahaparanirvana Sutra

Then Vidagdha, the son of Śakala, asked him, ‘How many gods are there, Yājñavalkya?’ Yājñavalkya decided the number asked for by Śākalya through this Nivid that is just going to be mentioned. ‘As many gods as are indicated in the Nivid of the eulogistic hymn on the Viśvadevas.’ The Nivid is a group of verses giving the number of the gods, which are recited in the eulogistic hymn on the Viśvadevas. ‘There are as many gods as are mentioned in that Nivid.’ Which is that Nivid? The words of that Nivid are quoted: ‘Three hundred and three gods, and again three thousand and three gods. So many gods are there.’ ‘Very well,’ said Śākalya

‘Which is the one god?’ ‘The vital force (Hiraṇyagarbha); it is Brahman, which is called Tyat (that).’