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Joma Sipe

As Jóias no Lotus l The Jewels in The Lotus 2011




(Direita: obra “iluminada” com efeitos de Luz em cumputador - Right: “Illuminated” Painting with light computer effects)

(Esquerda: quadro original em cartão preto, caneta prateada e cristais - Left: original painting on black card, with silver ink pen and crystals)

(Dimensão da obra 30x30cm/Dimensão da Moldura: 50x50cm – Dimension of the work: 30x30cm/Frame dimension: 50x50cm)




““OM,” says the Ãryan Adept, the son of the Fifth Race, who with this syllable begins and ends his salutation to the human being, his conjuration of, or appeal to, non-human PRESENCES. “OM-MANI,” murmurs the Turanian Adept, the descendant of the Fourth Race; and after pausing he adds, “PADME-HUM.” This famous invocation is very erroneously translated by the Orientalists as meaning, “Oh the Jewel in the Lotus.” For although, literally, OM is a syllable sacred to the Deity, PADME means “in the Lotus,” and MANI is any precious stone, still neither the words themselves, nor their symbolical meaning, are thus really correctly rendered. In this, the most sacred of all Eastern formulas, not only has every syllable a secret potency producing a definite result, but the whole invocation has seven different meanings and can produce seven distinct results, each of which may differ from the others. The seven meanings and the seven results depend upon the intonation which is given to the whole formula and to each of its syllables; and even the numerical value of the letters is added to or diminished according as such or another rhythm is made use of. Let the student remember that number underlies form, and number guides sound. Number lies at the root of the manifested Universe: numbers and harmonious proportions guide the first differentiations of homogeneous substance into heterogeneous elements; and number and numbers set limits to the formative hand of Nature. The Jewel of the Lotus - Know the corresponding numbers of the fundamental principle of every element and its sub-elements, learn their interaction and behaviour on the occult side of manifesting Nature, and the law of correspondences will lead you to the discovery of the greatest mysteries of macrocosmical life. But to arrive at the macrocosmical, you must begin by the microcosmical, i.e., you must study MAN, the microcosm—in this case as physical science does—inductively, proceeding from particulars to universals. At the same time, however, since a key-note is required to analyze and comprehend any combination of differentiations of sound, we must never lose sight of the Platonic method, which starts with one general view of all, and descends from the universal to the individual. This is the method adopted in Mathematics—the only exact science that exists in our day. Let us study Man, therefore; but if we separate him for one moment from the Universal Whole, or view him in isolation, from a single aspect, apart from the “Heavenly Man”—the Universe symbolized by Adam Kadmon or his equivalents in every Philosophy—we shall either land in Black Magic or fail most ingloriously in our attempt. Thus the mystic sentence, “Om Mani Padme Hum,” when rightly understood, instead of being composed of the almost meaningless words, “Oh the Jewel of the Lotus,” contains a reference to this indissoluble union between Man and the Universe, rendered in seven different ways, and having the capability of seven different applications to as many planes of thought and action. From whatever aspect we examine it, it means: “I am that I am;” “I am in thee and thou art in me.” In this conjunction and close union with the good and pure man becomes a God. Whether consciously or unconsciously, he will bring about, or innocently cause to happen, unavoidable results. In the first case, if an Initiate (of course an Adept of the Right-hand Path alone is meant), he can guide a beneficent or a protecting current, and thus benefit and protect individuals and even whole nations. In the second case, although quite unaware of what he is doing, the good man becomes a shield to whomsoever he is with. Such is the fact; but its how and why have to be explained, and this can be done only when the actual presence and potency of numbers in sounds, and hence in words and letters, have been rendered clear. The formula, “Om Mani Padme Hum,” has been chosen as an illustration on account of its almost infinite potency in the mouth of an Adept, and of its potentiality when pronounced by any man.”



The Secret Doctrine, Volume 3, by H.P. Blavatsky




The Katha Upanishad, also titled "Death as Teacher", is one of the mukhya ("primary") Upanishads commented upon by Shankara. It is associated with the Cāraka-Kaṭha school of the Black Yajurveda, and is grouped with the Sutra period of Vedic Sanskrit. It is a middle Upanishad. It contains passages that suggest contact with Buddhist ideas, so was likely composed after the fifth century BCE. It figures as number 3 in the Muktika canon of 108 Upanishads. It consists of two chapters (adhyāyas), each divided into three sections (vallis) that contain between 15 and 29 verses (ślokas) apiece. The Katha has some passages in common with the Gita. According to modern scholars, it propounds a dualistic philosophy.

Katha may be the most widely known amongst all the Upanishads; its early Persian translations first found their way into Europe. Max Müller translated it 1879, Edwin Arnold rendered it in verse, as "The Secret of Death" and Ralph Waldo Emerson gave the central story at the end of his essay, Immortality. Central to the text is the story of Nachiketas, son of sage Vajasravasa, and his encounter with Yama, Hindu God of death.




O Katha Upanishad, também intitulado "A morte como Professor", é um dos mukhya ("primário") Upanishads comentado por Shankara. É associado com a escola Caraka-Katha do Yajurveda Preto, e é agrupado com o período dos Sutras do Sânscrito Védico. É um Upanishad do meio. Ele contém passagens que sugerem o contacto com as ideias Budistas, por isso foi provavelmente composto após o século V aC. Figura como o número 3 no cânon Muktika de 108 Upanishads. É constituído por dois capítulos (adhyāyas), cada um dividido em três secções (Vallis) que contêm entre 15 e 29 versos (slokas) cada. O Katha tem algumas passagens em comum com o Gita. Segundo os estudiosos modernos, propõe uma filosofia dualista.

Katha poderá ser o mais conhecido entre todos os Upanishads, as suas primeiras traduções em Persa encontraram inicialmente o caminho para a Europa. Max Müller traduzido-o em 1879, Edwin Arnold escreve-o em verso, como "O Segredo da Morte " e Ralph Waldo Emerson fez da história central o final de seu ensaio, a Imortalidade. A parte central do texto é a história de Nachiketas, filho do sábio Vajasravasa, e seu encontro com Yama, o Deus Hindu da morte.





Vídeo no YouTube com as Jóias no Lotus




Vídeo in YouTube with The Jewels in the Lotus



A Joía no Lotus / The Jewel in the Lotus 1

“Om. Que Ele proteja nós dois. Que Ele esteja feliz connosco. Que possamos trabalhar juntos com vigor. Que nosso estudo nos ilumine. Que nunca haja inimizade entre nós. Om. Que haja paz, paz, paz.”

“May He (the Supreme Being) protect us both, teacher and taught. May He be pleased with us. May we acquire strength. May our study bring us illumination.  May there be no enmity among us. Om! Peace! Peace! Peace!”

Invocação da Paz / Peace Invocation

A Joía no Lotus / The Jewel in the Lotus 2

“No mundo celestial não há lugar para o medo. Nem para ti. Nem para a velhice. Havendo transcendido os pares de opostos, havendo ido além do sofrimento, pode-se alcançar esse mundo celestial”.


“In the realm of heaven there is no fear, thou (Death) art not there; nor is there fear of old age. Having crossed beyond both hunger and thirst and being above grief, (they) rejoice in heaven”

Part I, Chant 1, 12

A Joía no Lotus / The Jewel in the Lotus 3

“Aqueles que acenderem o fogo de Nachiketas por três vezes, que entrarem em união com os três [pai, mãe e mestre] e que fizerem os três actos [ritual, estudo e caridade], elevar-se-ão acima da vida e da morte. Conhecendo o Fogo que emana de Brahman, [a alma infinita,] alcançarão a paz perfeita”. “Os sábios que cumprirem este tríplice dever, cientes de seu significado profundo, romperão os laços da morte e do sofrimento e regozijar-se-ão no mundo celestial”.

“He who performs this Nachiketas fire–sacrifice three times, being united with the three (mother, father and teacher), and who fulfills the three–fold duty (study of the Vedas, sacrifice and alms–giving) crosses over birth and death. Knowing this worshipful shining fire, born of Brahman, and realizing Him, he attains eternal peace.” “He who knows the three–fold Nachiketas fire and performs the Nachiketas fire–sacrifice with three–fold knowledge, having cast off the fetters of death and being beyond grief, he rejoices in the realm of heaven.”

Part I, Chant 1, 17,18


A Joía no Lotus / The Jewel in the Lotus 4

“Felicidade perene é uma coisa. Prazer efémero, outra. Ambos, embora com propósitos diferentes, determinam as acções do homem. Tudo está bem para aquele que escolhe a felicidade perene. Falha quem escolhe o prazer efémero”. “A felicidade perene e o prazer efémero fluem em direcção ao homem. Ponderando sobre ambos, o sábio discrimina e escolhe a felicidade. Procurando o conforto mundano, o tolo escolhe o prazer”.

“The good is one thing and the pleasant another. These two, having different ends, bind a man. It is well with him who chooses the good. He who chooses the pleasant misses the true end.” “The good and the pleasant approach man; the wise examine both and discriminates between them; the wise prefers the good to the pleasant, but the foolish man chooses the pleasant through love of bodily pleasure.”

Part I, Chant 2, 1,2

A Joía no Lotus / The Jewel in the Lotus 5

“Ignorantes de sua própria ignorância, os tolos, cheios de si, considerando-se eruditos, vagueiam perdidos, como cegos guiados por cegos”. “A passagem [a morte] não está clara para aqueles com mentalidade infantil, ofuscados pelas ilusões do mundo material. Pensando “este é o mundo real! Não há nada além dele!”, eles voltam vezes e mais vezes a ficar sob meu controle [continuam presos na roda do samsara, ciclo de mortes e renascimentos sucessivos]”.

“Fools dwelling in ignorance, yet imagining themselves wise and learned, go round and round in crooked ways, like the blind led by the blind”. The Hereafter never rises before the thoughtless child (the ignorant), deluded by the glamour of wealth. “This world alone is, there is none other”: thinking thus, he falls under my sway again and again”.

Part 1, Chant 2, 5,6

A Joía no Lotus / The Jewel in the Lotus 6

“Poucos conhecem o Ser. Menos ainda, dedicam suas vidas a permitir que ele se revele. Maravilhoso é aquele que fala sobre o Ser. Raro é aquele que torna o ser a meta de sua vida. Abençoados são aqueles que, através de um mestre, alcançam a realização”. “A verdade sobre o Ser não pode obter-se através de alguém que não percebeu o Ser como sua própria natureza essencial. A discriminação não pode revelar o Ser. Para além das dualidades, aqueles que percebem a si mesmos em todos os seres e a todos os seres em si mesmos, auxiliam os demais a terem a revelação do Ser”.


“He about whom many are not even able to hear, whom many cannot comprehend even after hearing: wonderful is the teacher, wonderful is he who can receive when taught by an able teacher.” “When taught by a man of inferior understanding, this Atman cannot be truly known, even though frequently thought upon. There is no way (to know It) unless it is taught by another (an illumined teacher), for it is subtler than the subtle and beyond argument”.

Part 1, Chant 2, 7,8​

A Joía no Lotus / The Jewel in the Lotus 7

“O sábio, percebendo em sua meditação o Ser eterno, difícil de se ver, que reside profundamente escondido no lugar secreto [o coração]”, deixa para trás o sofrimento e o prazer.” “Aqueles que percebem a si próprios, não como corpo ou mente, mas como o Ser eterno, o divino princípio da existência, encontram a fonte de toda felicidade e residem nela.”


“The wise, who by means of the highest meditation on the Self knows the Ancient One, difficult to perceive, seated in the innermost recess, hidden in the cave of the heart, dwelling in the depth of inner being, (he who knows that One) as God, is liberated from the fetters of joy and sorrow”. “A mortal, having heard and fully grasped this, and having realized through discrimination the subtle Self, rejoices, because he has obtained that which is the source of all joy”.

Part 1, Chant 2, 12,13

A Joía no Lotus / The Jewel in the Lotus 8

“O Ser omnisciente não nasceu nem morrerá. Estando além de causa e efeito, é imutável, constante e eterno. Ele não perece quando o corpo se extingue”. “Se aquele que mata acredita poder matar, e aquele que morre acredita poder morrer, ambos ignoram a verdade. O Ser eterno não mata nem pode ser morto”.

“This Self is never born, nor does It die. It did not spring from anything, nor did anything spring from It. This Ancient One is unborn, eternal, everlasting. It is not slain even though the body is slain”. “If the slayer thinks that he slays, or if the slain thinks that he is slain, both of these know not. For It neither slays nor is It slain”.

Part 1, Chant 2, 18,19

​ ​ 

A Joía no Lotus / The Jewel in the Lotus 9

“Menor que o infinitesimal, maior que o grandioso, o Ser reside no coração de todas as criaturas. Aquele que domina seus próprios desejos liberta-se de todo sofrimento e, com a mente e os sentidos em paz, percebe a grandeza do Ser”. “Embora o corpo fique parado durante a meditação, o Ser exerce sua influência em qualquer lugar. Embora permaneça quieto, movimenta tudo em todos os lugares”.


“The Self is subtler than the subtle, greater than the great; It dwells in the heart of each living being. He who is free from desire and free from grief, with mind and senses tranquil, beholds the glory of the Atman”. “Though sitting, It travels far; though lying, It goes everywhere. Who else save me is fit to know that God, who is (both) joyful and joyless”.

Part 1, Chant 2, 20,21

A Joía no Lotus / The Jewel in the Lotus 10

“O Ser não pode conhecer-se através do estudo das escrituras, nem usando o intelecto, nem ouvindo discursos eruditos. O Ser pode ser percebido por aqueles que ele mesmo escolhe. Verdadeiramente, é unicamente a eles que o Ser se revela”. “O Ser não pode ser conhecido por aqueles que não tenham desistido do mal, nem por aqueles que não dominem seus sentidos, nem por aqueles que não sejam pacíficos, nem por aqueles incapazes de concentrar a própria mente”.


“This Self cannot be attained by study of the Scriptures, nor by intellectual perception, nor by frequent hearing (of It); He whom the Self chooses, by him alone is It attained. To him the Self reveals Its true nature”. “He who has not turned away from evil conduct, whose senses are uncontrolled, who is not tranquil, whose mind is not at rest, he can never attain this Atman even by knowledge”.

Part 1, Chant 2, 23,24

A Joía no Lotus / The Jewel in the Lotus 11

“Na caverna secreta do coração, dois estão sentados à beira da fonte da vida. O ego bebe as águas doces e amargas, desfrutando as doces, rejeitando as amargas. O Ser bebe as águas doces e amargas, sem desfrutá-las nem rejeitá-las. O ego afunda nas trevas, enquanto o Ser mergulha na luz. Assim afirmam os sábios e aqueles que adoram os cinco fogos sagrados e o fogo tríplice de Nachiketas”.


“There are two who enjoy the fruits of their good deeds in the world, having entered into the cave of the heart, seated (there) on the highest summit. The knowers of Brahman call them shadow and light. So also (they are called) by householders who perform five fire– sacrifices or three Nachiketas fire–sacrifices”.

Part 1, Chant 3, 1


A Joía no Lotus / The Jewel in the Lotus 12

“Levanta-te, desperta! Havendo adquirido tuas bênçãos, compreende-as [agora]. Estreito como o fio de uma navalha, difícil de atravessar é este caminho, declaram os poetas”. “O Ser está além de nome e de forma, além dos sentidos. Sem início, sem fim, estando além do tempo, do espaço e da causalidade, ele é eterno e imutável. Aquele que percebe o Ser livra-se das garras da morte”.

“A rise! Awake! Having reached the Great Ones (illumined Teachers), gain understanding. The path is as sharp as a razor, impassable and difficult to travel, so the wise declare”. “Knowing That which is soundless, touchless, formless, undecaying; also tasteless, odorless, and eternal; beginningless, endless and immutable; beyond the Unmanifested: (knowing That) man escapes from the mouth of death”.

Part 1, Chant 3, 14,15


A Joía no Lotus / The Jewel in the Lotus 13

“O auto-existente (svayambhu), atravessou as aberturas [dos sentidos] em direcção ao exterior. Por essa razão, o homem olha para fora, ao invés de procurar dentro de si (antaratman). Um homem sábio, buscando a imortalidade, retraiu seus sentidos do mundo externo, sempre mutante. Olhando para o interior, contemplou face a face o Ser imortal”.

“The Self–existent created the senses out–going; for this reason man sees the external, but not the inner Atman (Self). Some wise man, however, desiring immortality, with eyes turned away (from the external) sees the Atman within”.

Part 2, Chant 1, 1

A Joía no Lotus / The Jewel in the Lotus 14

“Aquele através do qual experienciam-se a forma, o gosto, o olfacto, a audição, o toque e a união carnal, é o Ser. Pode existir algo desconhecido para Aquele que é o Uno no Todo? Aquele que conhece o Uno, conhece o Todo“.

​“That by which one knows form, taste, smell, sound, touch and sense enjoyments, by That also one knows whatever remains (to be known). This verily is That (which thou hast asked to know)”.

Part 2, Chant 1, 3


A Joía no Lotus / The Jewel in the Lotus 15

“O que está aqui, está lá; o que está lá, está igualmente aqui. De morte em morte vagueia aquele que vê algo diferente disto“. “Apenas a mente unidirecionada é capaz de perceber a Unidade. Nada existe além do Ser. De morte em morte vagueia aquele que vê algo diferente disto“.

“What is here (in the visible world), that is there (in the invisible); he who sees difference (between visible and invisible) goes from death to death”. “By mind alone this is to be realized. There is no difference whatever (between visible and invisible). He who sees difference here (between these) goes from death to death”.

Part 2, Chant 1, 10,11

A Joía no Lotus / The Jewel in the Lotus 16

“Assim como a chuva que desce as ladeiras da montanha, aqueles que percebem apenas a multiplicidade aparente da vida, dispersam-se correndo atrás dos objectos efémeros. “Assim como água pura jorrada sobre água pura tornam-se uma só, da mesma forma, ó Gautama, o ser individual do sábio silencioso (muni) torna-se uma coisa só com o Ser Infinito”.


“As rain water, (falling) on the mountain top, runs down over the rocks on all sides; similarly, he who sees difference (between visible forms) runs after them in various directions”. “O Gautama (Nachiketas), as pure water poured into pure water becomes one, so also is it with the Self of an illumined Knower (he becomes one with the Supreme)”.

Part 2, Chant 1, 14,15


A Joía no Lotus / The Jewel in the Lotus 17

”O Ser é o sol que brilha no céu, o vento que sopra no espaço, o fogo no altar e o hóspede no lar. Ele vive nos seres humanos, nos deuses, na verdade e no vasto firmamento. Ele está no peixe nascido das águas, na planta que cresce na terra, no rio que flui desde a montanha”. ”Aquele que está no coração reina sobre o alento vital. Ante ele, todos os deuses [os sentidos] se inclinam”. “He is the sun dwelling in the bright heaven; He is the air dwelling in space; He is the fire burning on the altar; He is the guest dwelling in the house.

He dwells in man. He dwells in those greater than man. He dwells in sacrifice. He dwells in the ether. He is (all that is) born in water, (all that) is born in earth, (all that) is born in sacrifice, (all that) is born on mountains. He is the True and the Great”. “He it is who sends the (in–coming) Prana (life–breath) upward and throws the (out–going) breath downward. Him all the senses worship, the adorable Atman, seated in the centre (the heart)”.

Part 2, Chant 2, 2,3


A Joía no Lotus / The Jewel in the Lotus 18

”Assim como o fogo, sendo único, assume diversas formas ao consumir diversos objectos, da mesma forma o Ser assume as formas de todas as criaturas, nas quais está presente”. "Assim como o ar, sendo único, assume diversas formas ao abraçar diversos objectos, da mesma forma o Ser assume as formas de todas as criaturas, nas quais está presente”.

​“As fire, though one, having entered the world, becomes various according to what it burns, so does the Atman (Self) within all living beings, though one, become various according to what it enters. It also exists outside”. “As air, though one, having entered the world, becomes various according to what it enters, so does the Atman within all living beings, though one, become various according to what it enters. It also exists outside”.

Part 2, Chant 2, 9,10

A Joía no Lotus / The Jewel in the Lotus 19

”Assim como o sol, que é o olho do céu, não é manchado pelo defeito em nossos próprios olhos ou pelos objectos que ele ilumina, da mesma forma o Ser, vivendo nos corações de todos, permanece intocado pelos males do mundo, pois tudo transcende”. “O Ser, presente em todos os seres, multiplica sua própria Unidade. A felicidade eterna acompanha àqueles que percebem o Ser em seus próprios corações. A mais ninguém Ele se revela!”

“As the sun, the eye of the whole world, is not defiled by external impurities seen by the eyes, thus the one inner Self of all living beings is not defiled by the misery of the world, being outside it”. “There is one ruler, the Self of all living beings, who makes the one form manifold; the wise who perceive Him seated within their Self,

to them belongs eternal bliss, not to others”.

Part 2, Chant 2, 11,12

A Joía no Lotus / The Jewel in the Lotus 20

“Não brilha o sol, nem a lua ou as estrelas, nem o raio nem o trovão, nem o fogo sobre a terra, sem a presença do Ser. O Ser é a luz por todos reflectida. Quando ele brilha, tudo brilha”.


“The sun does not shine there, nor the moon, nor the stars; nor do these lightnings shine there, much less this fire. When He shines, everything shines after Him; by His light all is lighted”.

Part 2, Chant 2, 15


A Joía no Lotus / The Jewel in the Lotus 21

“Quando renuncia aos desejos que surgem do coração, o mortal torna-se imortal”. “Desfazendo os nós que estrangulam do coração, o mortal torna-se imortal. Essa é a síntese dos ensinamentos das escrituras”. “A partir do coração, surgem os cento e um caminhos (nadis) da força vital. Um deles conduz ao topo da cabeça. Esse caminho conduz à imortalidade. Os outros, à morte”.


“When all desires dwelling in the heart cease, then the mortal becomes immortal and attains Brahman here”. “When all the ties of the heart are cut asunder here, then the mortal becomes immortal. Such is the teaching”. "There are a hundred and one nerves of the heart. One of them penetrates the centre of the head. Going upward through it, one attains immortality. The other (hundred nerve– courses) lead, in departing, to different worlds”.

Part 2, Chant 3, 14,15,16

A Joía no Lotus / The Jewel in the Lotus 22

“Purusha, menor que o dedo polegar, repousa eternamente no coração de todos. Distingue-o do corpo físico, como o caule que surge do junco. Conhece a ti mesmo como o Ser Puro e Imortal! Conhece a ti mesmo como o Ser Puro e Imortal!”

“The Purusha, the inner Self, of the size of a thumb, is ever seated in the heart of all living beings. With perseverance man should draw Him out from his body as one draws the inner stalk from a blade of grass. One should know Him as pure and deathless, as pure and deathless”.

Part 2, Chant 3, 17

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