KWAN YIN DIAMANT RAY

I tell you, what you ask, you will be given.

The Gift of Kwan Yin is what I got.
"I'm the bell of Happiness and I proclame your happiness on
earth.
God likes to see their children happy.
Parents always want the best for their children.
Receive the gifts of God/Goddess and his prodigality.
Enter the Temple of Happiness, the house of God.
If you're willing to leave behind your concerns will be delivered
under the sky and you accept help of heavens, the the Gate of
Glory will open for you.
Beloved, I welcome Thee to Paradise. "
KWAN YIN

FOUNDER : SVETLANA PEREVALOVA

STELANA

MASTER MARIA JOO SALVADOR

LISBON, PORTUGAL ,NOVEMBER 2011
2011 by Maria Joo Salvador Reiki Master / Teacher

This manual will explain the

Attunement process, Self
Treatment with DIAMANT RAY,
Distant Healing and to pass the
Attunement on to others.

HISTORICAL BACKGROUND
2011 by Maria Joo Salvador Reiki Master / Teacher

Kuan Yin, The Compassionate Rebel

It is unfortunate that Buddhism's most enduring (and universal) contribution to the world
has been insufficiently translated as compassion. The original Sanskrit word is 'karuna,'
which holds within itself traces of the fragment 'ru,' meaning to weep. While the Oxford
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 frequently described as a
love for all beings, equal in intensity to a mother's affection for her child. However, it is
quite unlike conventional love (Sanskrit: priya, kama or trishna), which is rooted in
dualistic thinking and is egoistic, possessive and exclusive, in contrast to the allencompassing nature of compassion. The root meaning of karuna is said to be the
anguished 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
Asia and its spread throughout the
world is, from a spiritual point of view,
none other than the unfolding of karuna
in history. Nowhere is this more
explicitly exemplified than in the
Chinese assimilation of Buddhism. Few
would deny that the defining symbol of
this integration is the goddess, who with
her sweet and merciful disposition, has
won the hearts of not only the Chinese,
but also profoundly affected even those
who, belonging to a foreign tradition,
have only had a fleeting interaction with
her. This divine female is none other
than Kuan Yin, beloved goddess of over
a billion people the world over. Her
name too signifies her compassionate
nature, literally meaning 'One who hears
the cries of the world.'

Kuan Yin

It remains a historical fact that Kuan Yin

is the Chinese version of the male god
Avalokiteshvara, whom the ancient texts
eulogize as the patron deity of

2011 by Maria Joo Salvador Reiki Master / Teacher

compassion. It is fascinating however to observe that nowhere in India (where he

originated) or Tibet (where he remains the most popular deity) is the latter ever deified
as a female figure. In China too, his worship began as a male god, but over time,
changed into a goddess and by the ninth century her popularity had prevailed over that
of Avalokiteshvara's.
There are many reasons why this
gender transformation took place. As
Avalokiteshvara evolved into the
supreme personality of the Buddhist
pantheon, with this heightened pedestal
came the inevitable elitism. Karuna,
however, cannot be and is not (as it has
become today under the pseudonym of
compassion), the exclusive preserve of
a charmed circle, but rather a
symphonic identification with the
masses, sharing their suffering and
pleasure alike. No wonder then that
Avalokiteshvara shed streams of tears
observing the plight of his people. Now,
any emanation from a divine form is
bound to hold a dynamic potential
within itself and indeed Indian
mythology is replete with examples
where fluids emerging from deities have
led to enormous consequences. Tears
similarly are a spontaneous emotional
Four-Armed Avalokiteshvara
response to external stimuli and
represent the outward flow of
Avalokiteshvara's infinite karuna.
From these pearls emanated a
beautiful female as attractive as she
was compassionate. The goddess
Tara, thus born, has continued her
upward spiral of popularity and
remains one of the most loved and
widely recognized deities of the
Buddhist pantheon today. Truly, even
though Avalokiteshvara retains his
foremost status in the gallery of
Tibetan gods, in the popular
2011 by Maria Joo Salvador Reiki Master / Teacher
imagination it is Tara, who with her
supple charm, has come to symbolize
the tenderness of karuna.

The Ever Graceful Tara

It is relevant here to observe that

Kuan Yin is often depicted in art

2011 by Maria Joo Salvador Reiki Master / Teacher

holding a leafy twig, derived from the 'weeping willow' tree, known so due to its trailing
leafy branches that droop to the ground and along which raindrops trickle down like
tears.
One of its distinctive characteristics is remaining

The Weeping Willow

Kuan Yin as Child Giver

green throughout the year, pointing perhaps to the

goddess' fertility aspect, which is further echoed in
images showing her with an infant.

The willow also has a deeper and direct connection with Chinese culture and it is
believed that Lao Tzu, the author of Tao-te Ching, loved to meditate under its shade (6th
century BC). It was under the same tree that the younger Confucius had his famous
interview with Lao Tzu, telling his disciples afterwards: "I know how birds fly, fishes swim
and animals run. But there is the dragon - I cannot tell how he mounts on the winds
through the clouds, and rises to heaven. Today, having seen Lao Tzu, I can only
compare him to the dragon."
Over centuries, Kuan Yin's visual depictions have highlighted her lithe, flowing form,
much like the willow tree itself, which has the ability to bend during the most ferocious
winds and then spring back into shape again. Indeed, who wants to stand rigid like the
tall oak that cracks and collapses in a storm? Instead, one needs to be flexible like the
willow, which survives the tempest.

Or perhaps, Kuan Yin merely uses the

willow branch to sprinkle the divine nectar of
life on her devotees, which is stored in the
vase she holds in her other hand.
The Chinese (ever disposed to envisage
friendly divinities in idealized human forms),
seem to have been initially perplexed by
Avalokiteshvara's complex iconography. Not
for them his thousand hands or even the
seven eyes of Tara. Exposed for eons to the
essentially humanistic philosophy of
Confucianism, such images were alien and
felt 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 a
down to earth, visual embodiment of karuna
by envisioning the goddess Tara; the
Chinese genius did the same by enclosing
this virtue in the graceful and beautiful Kuan
Yin, who was eminently human in
Kuan Yin
appearance and approachable by all.
Indeed, she gradually became the favored
goddess of the peasants and fishermen of China, retaining her place in their hearts to
the present day.

2011 by Maria Joo Salvador Reiki Master / Teacher

The Tibetan mind solved the craving for a

down to earth, visual embodiment of karuna
by envisioning the goddess Tara; the
Chinese genius did the same by enclosing
this virtue in the graceful and beautiful Kuan
Yin, who was eminently human in
appearance and approachable by all.
Indeed, she gradually became the favored
goddess of the peasants and fishermen of
China, retaining her place in their hearts to
today.

Mother and Child

Additionally in China, not only had popular

gods always been real people who had once
lived in specific times and places, even
mythical figures were turned into historical
cultural heroes who were then venerated as
the founding fathers of Chinese civilization.
Unlike Greece, where human heroes were
transformed into Olympian gods, in China
the reverse held true and if a god or goddess
was not perhaps originally a human being,
there was often an effort to turn her or him
into one. Kuan Yin thus again had to change
from a goddess into a living woman, so that
she could be worshipped as a Chinese
goddess. Truly, the human character of
Chinese deities is one of the most distinctive
features of their religion, and like ordinary
mortals they too have birthdays, ancestries,
careers and titles. Therefore, even though
Kuan Yin is not given a date of birth in any of
the Buddhist sutras, her birthday is widely
celebrated on the nineteenth day of the
second month of the lunar calendar.
The legend describing how Kuan Yin was
once a woman gives a fascinating insight
into the working of the Chinese genius and
the process by which she was given a
distinctively local flavor and absorbed into
their pantheon:

Kuan Yin Holding a

Fisherwomen's
Basket

It is said that in the past, there once lived a

king under whose rule the people led a
peaceful existence governed by Confucian
ethics. He had three daughters; the eldest
two having already married the grooms of
their father's choice. The youngest offspring
however, was unlike any other normal child.
Firstly, when she was born, her body glowed
2011 by Maria Joo Salvador Reiki Master / Teacher

with an almost unearthly light so much so that the palace seemed on fire. She was thus
befittingly named Miao Shan (Wonderful Goodness).
Secondly, as she grew up, she wore only dirty clothes and never did display any urge to
adorn herself. Further, she would subsist on only a single meal every day. In her
conversations she would talk about the impermanence of material things and how
human beings suffer because of their attachment to such objects. Naturally worried
about their daughter's detached inclinations, her parents proposed that (as per the
Confucian ideals of filial piety) she too marry a husband of their choice. To this she
replied:
"I would never, for the sake of one lifetime of enjoyment, plunge into aeons of misery. I
have pondered on this matter and deeply detest this earthly union (marriage)."
Nevertheless, when her parents insisted, she agreed to comply with their wishes if only
her future mate would save her from the following three misfortunes:
1). When people are young, their face is as fair as the jade-like moon, but when they
grow old, the hair turns white and faces become wrinkled; whether walking, resting,
sitting, or lying down, they are in every way worse off than when they were young.
2). Similarly, when our limbs are strong and vigorous one may walk as if flying through
air, but when we suddenly becomes sick, we are confined to the bed.
3). A person may have a large group of relatives and be surrounded by his flesh and
blood, but when death comes, even such close kin as father and son cannot take the
person's place.
Finally she concluded: "If indeed my future husband can ensure my deliverance against
these misfortunes, I will gladly marry him. Otherwise, I vow to remain a spinster all my
life. People all over the world are mired in these kinds of suffering. If one desires to be
free of them, the only option is to leave the secular world and enter the gate of
Buddhism."
This narrative of course, is parallel to one
of the most significant episodes from the
life of the Buddha when he encountered
the three maladies of physical existence:
sickness, old age and death.

Buddha's Encounter with Death

Exasperated to no end, the king

summoned an old and experienced nun of
his kingdom. He asked her to take the
princess under tutelage and expose her to
as much hardship as possible in the
nunnery, so that she realize the futility of
her desired path. The instruction was
tinged with a threat of annihilation if after
seven days Miao Shan was not
'reformed'.

Needless to say, all the travails she had to undergo at the monastery, including hard
manual labor, were insufficient to deter her from the path of Dharma. However, Miao
Shan did realize that she was being thus subjected because the inhabitants of the

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

"Don't you know the stories about the ancient prince Mahasattva, who plunged off the
cliff in order to feed the hungry lions, or King Sivi's cutting off his flesh to save a dove?
2011 by Maria Joo Salvador Reiki Master / Teacher
Since you have already
left the life of a householder, you should regard this material
body as illusory and impermanent. Why do you fear death and love life? Don't you know
that attachment to this dirty and smelly leather bag (body) is an obstacle?"
At the end of the stipulated period, the monarch, in a mad and frenzied reaction,
ordered that Miao Shan be beheaded. As her executioners approached the monastery
gates, Miao Shan rushed out of the building, eager to embrace her impending death. No
sooner had she kneeled at the stake and the deadly sword been raised, than a blinding
thunder 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 its
inhabitants.
It was not long before his karma caught up with him and he fell sick with kaamla
(jaundice). He was restless for days on end, finding no rest even in sleep. The disease
spread all over his body and the best doctors throughout the land were unable to cure
him. One day, a holy mendicant came to his door and predicted: "If some person would
willingly consent to give his or her arms or eyes without the slightest anger or
resentment, the elixir made of these potent ingredients will surely relieve you from your
suffering."
"Where alas will I find such a compassionate being?" lamented the king. "In this very
land," said the monk. "Go southwest in your dominion, on top of the mountain there is a
hermit who possesses all the characteristics which are necessary for your healing."
No sooner had he heard this than the king ordered his envoys to hurry to the abode of
the recluse. On being informed of his plight and its prescribed remedy, the hermit readily
agreed to undergo the supreme sacrifice, requesting them to ask the suffering king to
direct his mind to the three treasures of Buddhism and then very calmly proceeded to
gauge 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.
When he had fully recovered, the king made haste with his wife to pay homage to the
one who had so miraculously saved his life. After bowing low before the mutilated form,
as soon as they raised their heads they let out a shriek of astonished horror; the hermit's
true identity lay bare before them. She was none other than their youngest daughter
Miao Shan. Realizing what she had done for him, despite all that he had done to her, the
king fell prostrate upon the floor and asked for forgiveness. Overcome with emotion, the
parents embraced her and the father said: "I am so evil that I have caused my own
daughter terrible suffering." Miao Shan replied,
"Father, I have suffered no pain. Having given up these human eyes, I shall see with
diamond eyes. Having yielded the mortal arms, I shall receive golden arms. If my calling
is true all this will follow."
Much sobered by this intense experience, the king returned to his palace and ordered a
statue to be made of her, which, emphasizing her sacrifice was to be without eyes and

2011 by Maria Joo Salvador Reiki Master / Teacher

hands. Now, in Chinese, the sound for 'bereft' or 'deficient' are virtually identical with
'thousand.' At some stage in the transmission of this message, the two words were
confused and the sculptor toiled away, desperately seeking some way to capture the
essence of the king's wishes. He very
imaginatively (or perhaps following Indian
or Tibetan models) placed one eye on each
palm, making the number of eyes equal to
the arms,

Eleven Headed Thousand Armed

Avalokiteshvara
giving rise in the process to an awesome
and complex image of breathtaking
splendor. Unable to relate to the
Thousand-Armed Kuan Yina
thousand-armed Avalokiteshvara, the
above legend provided a rational explanation to the bewildered viewer and helped
integrate the goddess into the Chinese ethos.
The story of Miao Shan represents the fusion of the Buddhist theme of the gift of the
body and the Confucian concept of filial piety. In the former tradition, giving is one of the
six perfections performed by a bodhisattva (would be Buddha). Amongst the different
forms 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 Miao Shan does so for her father is
where the Confucian model comes in. In the former context, a tale is narrated of the
Buddha, who in one of his previous births was a pigeon. He saw a man lose his way
during a snowstorm, driven to the point of starvation. The pigeon gathered twigs and
leaves, made a fire and threw himself wholeheartedly into it, to become food for the
distressed soul. It is this lofty ideal that Kuan Yin was following, a self-sacrifice par
excellence, motivated by pure (selfless) and indiscriminate compassion (karuna).
On the other hand, Kuan Yin as Miao Shan gives a bold and provocative message,
challenging Confucian value systems as delineated in the 'Classic of Filial Piety'

2011 by Maria Joo Salvador Reiki Master / Teacher

(published by the emperor Xuan in AD 722). Her life glorifies austerity, celibacy and
renunciation, which, as per Buddhism, are highly valued (against the householder, who
is necessary in Confucianism for creating offspring to perpetuate the lineage). In times
of the Ming for example, one could achieve religious sanctification by performing one's
domestic obligations to the fullest degree. Eventually, Chinese of all social strata and
both sexes came to know Kuan Yin as the strong-willed yet filial girl, who refused to get
married and rebelled against stifling authority.
Conclusion:
The goddess Kuan Yin is a symbol, not
only of the Chinese assimilation of
Buddhism, but also of the many hued
flavor of karuna, expressed through the
softer wisdom of a woman. She is a
pointer to the re-emergence of the
goddess and the gender transformation
of Avalokiteshvara in China represents
perhaps a universal imperative, which
is similarly reflected in the emanation of
the goddess Tara from the
compassionate tears of the same
bodhisattva. Though often images are
encountered, which show her sporting
a moustache, emphasizing masculinity;
this is negated by the softness of her
demeanor.
Can anything be more subtly female
than her graceful poise - modest and
inward looking, yet potent enough to
generate and compassionately nourish
the whole outside world? In the words
of Martin Palmer: "The divine feminine
cannot be suppressed for long. In
Kuan Yin with Moustache
China, it emerged by the transformation
of the male into the female," only god (or the goddess) knows how it will transpire in
other cultures.

References and Further Reading

2011 by Maria Joo Salvador Reiki Master / Teacher

Blofeld, John. Bodhisattva of Compassion The Mystical Tradition of Kuan Yin:

Boston, 1988.
Boucher, Sandy. Discovering Kwan Yin, Buddhist Goddess of Compassion:
Boston, 1999.
Cabezon, Jose Ignacio. Buddhism, Sexuality, and Gender: Delhi, 1992.
Colin, Didier. Dictionary of Symbols, Myths and Legends: London, 2000.
Farrer-Halls, Gill. The Feminine Face of Buddhism: Illinois, 2002.
Jones, Lindsay (ed). Encyclopedia of Religion (Previously Edited by Mircea
Eliade) 15 volumes: MI, 2005.
Keown, Damien. Oxford Dictionary of Buddhism: Oxford, 2003.
Kinsley, David. The Goddesses' Mirror Visions of the Divine from East and West:
Delhi, 1995.
Palmer, Martin and Jay Ramsay, with Man-Ho Kwok. Kuan Yin Myths and
Prophecies of the Chinese Goddess of Compassion: London, 1995.
Phillips, Kathy J. (Photography by Joseph Singer). This Isn't a Picture I'm
Holding: Kuan Yin: Honolulu, 2004.
Watson, Burton (translator). The Lotus Sutra: Delhi, 1999.
Wright, Arthur F. Buddhism in Chinese History: Stanford, 1959.
Yu, Chun-Fang. Kuan Yin The Chinese Transformation of Avalokiteshvara:
Columbia, 2001.

The Opening of the Heart

2011 by Maria Joo Salvador Reiki Master / Teacher

Enhancing the spiritual connection with KWAN YIN

Kuan Yin (Kannon in Japanese). This is heart centered compassion" and a heart
centered healing. It is sharing in the compassion of God, or the compassion of Kuan
Yin for all the universe. It is only in this perfect love that one is truly healed.
Call upon her to be patient and compassionate with others.
Her mantra or prayer is "Om Mani Padme Hum", which means "Hail to the jewel in the
lotus" as she often depicted sitting atop a lotus blossom. Many people honor her by
decorating their home with lotus flowers and statues of her.
Upon 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.

A Consciousness serving the cries of all beings.
Receiving this attunemnt means that you are able to receive directly from KWAN YIN
her blessings, peace and boundless love as a seed that will not stop growing and
flourishing in your soul.

THE DIAMANT RAY IS THE RAY OF LOVE OF THE

MOTHER /FATHER GOD/GODDESS, IN THAT COCREATIONTHAT MANIFEST IT SELF THROUGH THE
CHRIST, THAT LOVING ENERGY THAT IS IN YOUR
HEART

THE HEALING PROCESS

The DIAMANT RAY Attunement works to clean, protect and heal the recipient through
the backbone.
The DIAMANT RAY empowerment helps to relieve stress and clear and clear negativity
that surrounds you. It will also work to heal depression and fears.
Some people become energy sensitive after receiving the DIAMANT RAY.
The DIAMANT RAY is one of those energy systems that you can use on a daily basis,
for instance if you work with others that have a lot of negative energy invoking this
attunement will help that negative energy dissipate.
I personally invoked the Silver Violet Flame to help deflect negative energy in the room
too.

Preparation for Attunement

2011 by Maria Joo Salvador Reiki Master / Teacher

Make preparation to receive the Attunement. Clear the energy of the room and ask for
the assistance os your guides. I personnaly sugest that you ask for the presence of the
REIKI RAY because it provides protection for all energy work, therapies, meditacion,
attunements, daily and night protection.
For the Attunement about 30 to 50 minutes are needed so you should make yourself
confortable for the duration. Sit very relaxed and ready to feel the energy of the
Diamant Ray. You may observe that there may be increases in energy during the
attunement. Do not be surprised. You may also possibly observe changes in your
body,hands, legs or head. You may feel hot fluctuations around the body,visions of
color, or touches of invisible essences or aromas.
Each person receives various sensations duringthe process for energy. Or not.
Independently of what you may feel or not, you should accept the attunement and
feelings during the attunement as a gift for you. You must be alone and undisturbed
during the attunement.
Give clear direction attunement to your HIGHER-SELF.
Then say:

I request my HIGHER-SELF to be attuned in the

DIAMANT RAY of KWAN YIN which has been sent by
Master Maria Salvador.
Again repeat:

I accept the attunement in the DIAMANT RAY of

KWAN YIN , sent by Master Maria Salvador, Now !
Briefly, after that, the energy will begin flowing.
Remember:
Energy always begins to flow where it is necessary
You will always receive the required healing.Independently of how serious or
insignificant your problem is, you will receive a stream of energy and it shall flow into
those places where it is needed.
Upon completion of attunement do not forget to thank the Light Beings, the Light
forces,your Guides and your guardian angels.

Self-Treatment
2011 by Maria Joo Salvador Reiki Master / Teacher

After the attunement, it is possible to perform sessions of self-treatment, which is good

to carry out daily.
Clear your mind and call the energy three times. DIAMANT RAY OF KWAN YIN
Calling 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, just relax and enjoy the energy.
Upon termination of self-treatment session thank the Light Forces and everyone who
helps you.

Healing on Distance
Clear your mind and call out loud the energy 3 times DIAMANT RAY OF KWAN YIN
Visualize the patient or write its name on a palm of your hand, then connect the 2
palms together in GAASHO POSITION

The stream of energy begins. The duration of the energy flow is variable.
Remember, it is not important that you have perfect visualization of where the energy
will be going or who it may be going to. The intention is the important thing to focus on.
After the session do not forget to thank the Light Forces and everyone who helps you.

Transfer of Attunement
After the acceptance of the Attunement you can transfer it to other people.
Clear the room and use the REIKI RAY, in the beginning of the session, to protect
yourself and the person/s you are attuning.
Ask for the help of your guides and Light beings and of KWAN YIN in sending the
attunement.
For example:

"I ask that my Higher Self, that (persons name) be

attuned in the energy of the DIAMANT RAY of KWAN
YIN in ... (Hours) (date) in (location).
The Attunement will begin during the designated time.
2011 by Maria Joo Salvador Reiki Master / Teacher