Olé '87 #7

The main ideas from this information are about mantras and visualizations in Tibetan Buddhism, the relevance of empowerment, the use of ego, and the nature of the mind. There are different mantras for different purposes, and they should be said with specific intentions and practices. Empowerment is seen as a seed that will develop into wisdom. Ego can be used as a tool, but it can also cause problems. The mind is empty and limitless, but it is difficult to see and understand its true nature. Well the short one you said was Aum Arah Patanavi, which is like the general group mantra for Jambi Yama Mantras. But the special one, you know, for which we got the initiation was Aum Shri Vi Mame Tipam Nirmal Shri Moom Shri Sarasvati Chandra Vatam Shri Vi Sopha. That is the real thing. That is the special one, it's a mapping. Tam Rawi Senge, he said, you know, with the voice of the lion, some people say sitting on a lion, but that is the special mantra. He is sitting on a snow lion in a white and green mane, and he is sitting side saddle like this. He is holding a sword in his right hand. He is holding the lotus coming out with the book of wisdom at his left ear. He is orange, orange to red, and in front of him is Yang Shin Ma, his main partner. Sometimes he is with five, there are five, you know, she is blue, she is in the centre, and then there is a white, a red, a white and a red and a green and a yellow one also around. And inside their heart, it's like a very special visualisation, you know, that will really increase wisdom. That is that inside their heart is lying a wheel, Yang Shin Ma and him. The wheel has four spokes, you know, it's like a cross spoke like that. And in the centre of the spoke is a small sword standing, you know, a Nordic sword. You know, not all these Turkish things turning right or left, but a Nordic straight sword like that. And on the hilt of that sword in his heart is a V. In his heart is a V and in her heart is a 3. And this you are aware of light going out from there, from the seat available on the handle of the sword in the two hearts while you do the mantra. And then light goes out to all beings and all wisdom buddhas are invoked. And all dharma books fall into you and fall into your head and fill you up, you know, and give you up wisdom. And the essence of all crystals and diamonds and gold and silver, you know, comes into your body and gives you power and long life, you know. And everything like that, all these different things come to you from everywhere. They melt into you and you become one. And what you say then, this is what you say. And there are two traditions, there are two transmissions. One with Saraswati mentioning her name and one without. And actually the Tramja Watani is her name in Tibetan. Well, you have her twice, but I think nobody gets too much. She is a good lady. V is wisdom. It is a wisdom syllable. If you concentrate on wisdom you have, you know, what you use is the feeling of small letters, D going up all the time from your heart to the top of your head. This is what the kids use in Tibetan culture for wisdom. We see them going to school, you know, little things, little packs in their bag, you know, with books and so on. Everything really deviled down and spent. And the whole way you hear, you know, that's the way over there to get to learn something, you know. Can you talk a little bit about the relevance of empowerment? It's a seed planted in your precious subconscious, you know, which will keep working for you. And one day or other, in this life or in the future life, it will bloom into fully developed wisdom. It's like a seed. Are there any people who are naive in this? Oh yes, you can, I mean, there is a symbol. Actually there are three main mantras, three mantras. The most used is the one I talk about, Om Arah Patsa Nadi, Om Arah Patsa Nadi, Om Arah Patsa Nadi. Then there is a slightly less used one, which is, well, now which is also in quite wide use, but not quite as much as this one. And that's Om Vaghi Shori Mum, Om Vaghi Shori Mum. That's another Mantra, Shri Mantra. The third mantra, you know, is the one I gave you, but this one should mainly be said early in the morning. And it should be said before eating any kind of meat or eggs or anything like that. The general teaching on it, you know, is that it should be said. If you don't know, you know, it's no problem. I told you, I told you. Now you can say, you know, it's just for maximum effectiveness, you know, for maximum benefit. Also our eggs, you don't have to worry about, I mean, there is no life in them, right? Out there, you know, you need a rooster and a hen for eggs. Here you just need an egg, you just need a hen and enough food, right? So it's different, they are not fertilized, our eggs. So these need eggs, doesn't matter. Out there, you know, they are fertilized. It means taking a life every time you eat an egg. Yeah? Could you follow up on what you said about ego? Not the basic stuff that you were saying, I know that. I just said using ego instead of ego using you. I mean getting into the controlling position. I know that, but could you explain more about ego and sense of identity and sense of self and the I and the function of the ego? Ego is a good slave for the bad master, you know. It's a good one to use, you know, it's a good energy to use and go into and say, you know, stay with me and, you know, I mean, help me to survive. Help me to do this or that, you know, thing which has to do with survival and getting around and so on. But once it starts, you know, it starts taking control, then it's a process. It's like, I don't know if it was here, somewhere recently I told, I think it was in English, it may have been among you, I told about this Mr. How and Mr. Why. They are the essence, Mr. How and Mr. Why are the essence of the ego. They are really, you know, they are the ones that, that which should be easy, you know, they make complicated. That which should be natural, they make artificial. That which should be, you know, spontaneous and effortless, they make difficult. That which should be here and now, they make into past and future. That's how the ego works, to retain its area, to retain its, you know, in its field. Actually ego cannot be found, it's a totally illusory function of the mind. It appears because the mind has, you know, at the same time that it has perfect wisdom in looking outside, it has perfect ignorance when looking inside. You know, you can compare a mind actually, the functioning of a mind, you can compare to the functioning of an eye. You know, an eye can see everything outside, it won't see itself. In the same way, you know, the mind will see everything outside and it won't see itself. And actually you can't complain, I mean, you can't say anything negative about the mind because it doesn't see itself, because it's actually very difficult to see oneself. First we saw that the mind is empty, it's like space, there's nothing to see. And then also we saw that it's unlimited. That means it can't go outside itself and see itself from somewhere else. And even if people in meditation will tell you that the mind is like clear light, no benefit, you know, because, you know, probably that one, oh that's 220 volts, oh that's a laser light, probably that one, you know, if you don't think like, it's not, you know, there's no light you can see outside. Awareness itself is a light. You know, awareness, the ability to be aware, is itself the light of the mind. Are we seeing the rest of this point of the nature of the mind through the evolution? No, well it is, it's clearly the aspect of the nature of the mind not to be a thing. That absence of thing, this is clearly the nature of the mind, I mean totally clearly. So it's, that's one thing that's for very sure. On the other hand, when you show the same way that you may have a face for a long time and then you walk in front of a mirror and see your face, and then you know what your face is like, it's actually the same way, you know, your mind which hasn't previously seen itself, it didn't see itself, it just saw its projections and experiences, by having its nature pointed out, by having its nature shown and manifested to itself, will then, you know, suddenly see and be enlightened and aware and stuff like that, and know what's going on. So this is how, this is how it functions. And should one see one's mind oneself? Well, that's the best. Well, it's better, you know, what? Sometimes people point things out. No, that's not your mind, that's qualities of your mind. If somebody says it's empty, it's clear, it has no limits, then they show to your mind. If they say you're good or bad, you know, you're this and that, you should do this, you shouldn't do that, you should be less assertive or more assertive or whatever, then they are pointing out qualities of your mind, but not your mind. Mind teaching is clear, open and without limits. That's real mind teaching. Anything else is teaching about the things that the mind can do, things happening in the mind and so on. Business is not the same. But how does ego appear in the sense of identity itself, and ego always there? No, it's a certain, I'd say it's good, you know, if you have to walk very far, and your feet hurt and so on, but you won't survive if you don't get there, right? Then you can employ ego and say, oh, I must, you know, I want to get there and all these different things. So you can use it as, you know, as an extra push, as an extra push to make your car drive the way you want. But usually, you know, all disturbing things and all troubles come from ego. I mean, every pain and problem in the world comes from ego. You see, you can have your identity either as a gift, or you can have it as something, as the opposite of a gift, you know, as a narrowment, as a kind of fixed role that you can't get out of. You can have your ego as something you can also do, and you can have your ego as something you can only do. Right? These are the two possibilities. And if you use your ego as something you can also do, you know, you'll think, oh, the basis is the same as all beings, but I've developed these special qualities, and you will use them as a gift for the benefit of all beings. But if you think, I'm like this, and I can only do this, and the others are there, and they're different from me, and I'm not sure of their motivation, and what's going on, and they look different, and their language is something else, you know, then, you know, it's opposite. So ego defense is an ego already defense, right? What? I didn't... Ego defense is... Yeah. I mean, ego defense is a different defense, isn't it? Oh, sure, sure, sure. The ego is trying to keep control. Yeah. You see, the whole trick, the whole thing we're doing, I mean, you're tricking your egos right now. You come in here because your egos are stupid and clumsy. They think, oh, before I was very smart and very everything, and now I'll also become spiritual and learn what all the fine Lamas know, right? And then I'll take this Danish Lama, whom one can talk to without a translator, you know, and whom Carol says is all right, you know, and then, you know, I go to his course and stuff like that, right? And that's actually, in the beginning, the ego is leaving at one time. Oh, it hurts. Now I'm getting tough. Now this happens. Now I'm getting more of this. But then, at a certain point, you know, the ego cannot hold on anymore. There's too much space, too much openness. And actually, the whole path that we are following is one long path of ego tricking. I mean, all we are doing is tricking the ego, I mean, totally. First it thinks, you know, oh, I'm getting really spiritual and something, but actually it's losing foundations because it's doing something, you know, it's doing hard, repetitive work again and again, which is really against its nature to go everywhere and go in search and use everything to embellish itself and so on. So, after that, you know, we also take away, you know, we also become part of a family. And, you know, my family is stiff upper lip, you know, European style, tough, you know, I mean, my family is not crybabies or anything like that. And that means that getting a member of a family like that, there are some things you do and some things you don't do, right? I mean, you don't throw too many dramas or tantrums to try to handle your life, you know, you find power, you meditate on the Lama and get the power from there and stuff like that. And in this way, the ego is actually losing a lot of the meat, you know, that which really makes the ego strong, the meat and the vitamins, you know, the super Californian health drinks for the egos, you know, is actually all these very strong feelings, they like me, they don't like me, this is like this, this is like that, you know. That is what really beats the ego. I mean, the rest of it is just bread and potatoes, you know, we'll make it fast, but not much more, right? The strength comes from the strong, you know, really point, it's happening to me and I like it, I dislike it. That's what sets down the tone and power and direction to the ego for a long time. So these key moments we don't get anymore. Your ego just gets potatoes and straight carrots from time to time, it doesn't get much else, you know. There's no power in it, but it gets. And this thing also, you know, is slowly the ego begins to, you know, begins to wither away and feel strange, and then it starts projecting doubts. And it starts saying, yeah, but that's 2000 years, 500 years old, that stuff, and it's all those black people, you know, in India, and it's nothing to do with us in the West, you know, and stuff like that. The mind changes a lot, you know, like some damn native, you know, landing on my belly all the time. What's the idea of this, right? So, you know, people, you know, so that starts coming in. And if you then keep this going, you know, if you keep going anyway, then you'll begin to see some first moments, you know, where something comes to you that you didn't expect. Some feelings of peace or warmth or something comes that you didn't expect. But mainly the ego is still sitting there, you know, and fighting. And that's when you start feeling your Papameshekhu, you know, it's not even getting potatoes anymore. Now it's getting, you know, a really large, you know... And what you are feeling is there, what looks really nice, but which really comes to a damn thing. What you are feeling is there, then... What you are feeling is there, is then actually, first things like the Bodhisattva vow, where you think, oh, you know, I'll do for all beings, I'll help and benefit all beings. But actually, you know, the ego can't live from that, you know, you are already focused on others. And then, also you feel the emptiness. That's like, that's like really heavy to the ego, you know. Understanding you aren't really there, you don't really exist, you know, it's all just a dream, there's nothing there. This one is really... And, you know, so far the ego was capable of hiding away in one function. There was one function it could hide away in, and that was the I know better function, right? I mean, there was one last barricade saying, yes, but I know what they are doing wrong, and I'll check this, you know, and here they aren't straight, and what are they doing there, you know, and stuff like that I like and I don't like, right? I mean, up to that point, you know, the ego could still protect itself. I mean, that was like a safe barricade. But then all it comes with is a diamond weight. And you know what that means? That means, see everything on the highest, purest level. And then, the ego is gone, right? I mean, that one, there's no last barricade there, you know, I mean, all the ideas, all the trenches, it could look from somewhere else, you know, and see the things happening, and they're broken, they can't do a thing. So, see things from the highest, purest level. See everything, you know, as being the free play of the mind, you know, go totally beyond the ordinary discriminating life, dislike mind, like that, and then see things from there. And that's where you really break every bone in that ego, you know, I mean, there's nothing left after that. Well, it's trying to have, I mean, it attaches itself to things, and once it attaches itself to things, it has, like, attachments and diversions, it has likes and dislikes, you know, they are emotions. I mean, we're doing, you know, we're doing ego-baiting and ego-cheating and ego, you know, substituting, and all that is what we're doing here. We're ten days of that. And if we manage, you know, it's actually not bad, you know, because we've had that thing since the beginning of time, and we've managed to get just a few veils away, you know, from going on even when the knees hurt, you know, and the belly hurts, and the ankles hurt, and whatever else hurts, you know, and holding on even when it's difficult or unpleasant or the belly is full, or something like that. You know, we've actually done something meaningful. We've spent ten days in a meaningful way. This life will have benefits, next life will have even more benefits, and when we die we'll have oceans of benefits, you know what I mean? We have really put something important into our lives. I mean, really. And this is why I've spent my precious time, and I have to do spend your precious time, because it really has meaning. That's all right. Thank you. So, a little pep talk before the frustration. Thank you. What? Free? Free is a compassion syllable. Dee is a wisdom syllable. And they're standing on a cross, on a cross, you know, you have a wheel lying down, with, you know, with a cross in it, you know, and here, where they cross, that's where the sword is standing up, and I say it's a Nordic sword, it's a straight one, you know, it's not all these sabers from Turkey, you know, turning right and left and all over the place, you know, it's a real straight chopping instrument, you know, a real straight one, and all the three are standing in the handle, you know, that's where they are. Viking sword. Actually, the Tibetans and the Bhutanese have swords like that, and they are amazing, amazing weapons. They can really chop. I mean, they can really chop. You know what I mean? Some things bounce and some things bite, you know, and to a little bit, to some way, it's a question of how you sharpen the axe or the sword, but also it's a question of how the weight in the whole thing is positioned. And they have some things in Bhutan, you know, which you just do, you know, and it's just, when it goes in, you know, and it really stays, and you pull it out, and it goes, you know, and you really have it fixed up, and it's neat stuff to work with. Is it going like this? Yeah, that's the sword going up like this. Here's the handle here. Some of them are also straight, you know, just a piece of iron. The best ones they make are from the springs of cows, because that's where they have the temper. The steel is always tempered. Then if they do, they will spend a lot of time, you know, deepening it and knocking it in such a way that all the molecules go one way, which is also what they usually do in Toledo in Spain and so on. And then you have one of the good, really straight, doesn't bounce, you know, it's like, you know, good things, too. That's it. Yeah. Orland Hill. The name actually means hero. It's true. Christiana's name means hero. It's true. So, we'll start, we'll start with the ratios. And should we... No, no, we don't have enough, so that we can read it together. I'll read it aloud as well as I can. We want the disco till one o'clock tonight, after the initiation. But those initiations, they really knock out my inner energy system. I always try to keep a stiff upper lip, you know, not show too much, but I was shaking all over the place the whole time. You saw that. Well, I kept looking at you, I think you freaked out a little. No, I really... I really get, I mean, initiations really get, I mean, they really get to my center. They really take place. Meeting the Buddha is like meeting somebody you know very, very deeply, love very deeply, and really have confidence in. And so it's like, you get hot inside and out. Afterwards your energy system is all mixed up, you know, all the energy, you know, in your heart and so on. It's very special. Sometimes it's really, you know, sometimes it's, I really have to watch out. One for one initiations, didn't mean German, but we were told the inner energy, yeah, you were there, you were there, Carol. You thought I was dark, you know. We were shown the inner energy wheel of Tara, of a white Tara, you know, how the spokes, like the space station she's in, with the spokes sticking out, you know, and what's happening there and who's there. I had like this freight train, you know, knocking up through the center of my body, you know. I really don't believe it. I probably should have been sitting in front there. Those habits of the game. Yes? Yes, please. Yeah, sure. Well, all the Taras, well, she's special in the way that she is in a meditative pose. The 21 Taras are mainly in a Bodhisattva pose with the right foot down. They all have the same pose. They have a hand here and they have a hand here. And this hand here, you know, is carrying a lotus flower and this hand here is in the giving posture. Mainly like this, giving Buddha, Dharma, Sangha, giving refuge, like this. And then, there are different, 21 different ones, that have different attributes, like some remove the, it's like a mother, you know, actually helping a child. You know, some remove fear of war, some remove fear of elements, some remove other fears and problems and so on. It's exactly what they're doing. She's sitting like this, you know, doing that, removing all the different negativities. And, but the White Tara is different. She's full lotus. And she's known in the way that she will, she has, you know, seven eyes here in the, what do they call, soles of her feet. She has eyes here on the palms of her hands. She has eyes, and here in her forehead she has eyes, an eye. And that is to show her great receptivity. Because the Tibetans say it like that, you have the hair on the palm of your hand, you feel it, but not much. That's why having a hair on your eye, you know. And the same thing, you know, also with general receptivity, general ability to feel and experience and so on. It's very different. So, she is, while the others are more active, you know, compassion and love, then she is more arised in compassion and love. And she is very, very good for willpower. And she is very, very good for long life. For long life, we have three main ones. One male character, which is called Tsepame, meaning limitless life, or Anitaya is in Sanskrit. Then we have Namgyalma, the victorious one, who has eight arms, and you can know she is sitting, and she is holding the Red Buddha in her, his hand. And then we have Dölka, meaning white tower, which is the one you want to know about. Yeah? What is the wisdom function? The wisdom function is, well, it depends, you know, all the female forms are basically wisdom. I mean, not the wisdom of the laboratory, intuitive wisdom, you know, more on what is really going on, on a deep level, and expressing that and so on. So, we see that yesterday, you know, all the women were dancing in a floating way, you know, and they were acting and everything in the room, and I was mainly doing gymnastics, and remembering my close conflicts, you know, teachings and so on, and stuff like that. When I, everybody goes to dance to communicate, you know, I communicate all the time. When I go to dance, I go to make gymnastics, to feel my body moving, strengthen my muscles, and I don't see anybody who is there. Yesterday, I also had some real evil videos, where I said, look, if that's possible, somebody got eaten by a shark, and stuff like that. And from the moment I came in, I didn't even see the ladies, which I usually do, but I just saw that thing, and I said, oh no, there's so much people eaten by sharks, you know, all kinds of things. So, I don't really communicate in the dance, except with an elbow between the ribs, to communicate. But, yeah, but the women, you saw that yesterday, the wisdom nature, you know, how they float, and they could dance together, and make signs to each other, it's not all kinds of things, it's just, wow, something's going on, and then I jump on again, you know, and everybody's ashamed, you know, stuff like that. So it's really, you know, it's really funny to see it. That is the kind of wisdom, that's the kind of wisdom we talk about when we say that the feminine is wisdom, right? That's what we mean, this kind of wisdom that is intuitive, that can flow with things, that's taking things seriously, and living in them, and so on. While male wisdom is more the wisdom of being constructive, and taking some things, and now we add this, and add this, and then put it like that, and then it functions in this way. That's the male thing. I don't even think that women have invented the deep, the deep saucer, you know, or anything like that. Because that's not the kind of wisdom, what's it called, the deep plate, or what do you say? The deep bowl. The deep bowl, yeah, exactly. I don't think so. I think women, their main wisdom is this wisdom of, you know, being open in that way, you know, being open to what's happening, and living with that. While the male is the wisdom of inventing, and doing things, and putting things together, and so on. What? Yeah, yes, I know, but I'm just saying it's different kinds of wisdom we're talking about, because the male wisdom, the wisdom of learning and doing things, that's what you have in Manjushri. I mean, Manjushri, yesterday, was the male wisdom, the wisdom of learning, of construction, not the intuitive wisdom, the associative wisdom, the associative wisdom, the associative wisdom the associative, you know, the constructive wisdom, and that's clearly male, while again, his partner, Yangchen Ma, I mean, she was the wisdom of art, and lyrics, and all this, and that's the lady again, right? And the intuitive nature, the deep intuitive nature, like Dorje Palmo, and so on, I mean, they're clearly, they're all female. So, it's just to say how Yangchen Ma is, Yangchen Ma and Sarasvati are the same. Sarasvati, Yangchen Ma, is the Sanskrit, and Yangchen Ma is the Tibetan. A few of them were smart enough to converge, you know, when the Buddha sat in, when the Buddha sat in Bodhgaya, you know, in deep meditation, after his enlightenment, then quite a lot of them came to him, all kinds of people came to him, all kinds of people came to him, and he was very, and he was very, and he was very, and he was very, and he was very, and he was very, and he was very, and he was very, and he was very, and he was very, and he was very, and he was very, and he was very, and he was very, and he was very, and he was very, and he was very, and he was very, and he was very, and he was very, and he was very, and he was very, and he was very, and he was very, and he was very, and he was very, and he was very, and he was very, and he was very, and he was very, and he was very, and he was very, and he was very, and he was very, and he was very, and he was very, and he was very, and he was very, and he was very, and he was very, and he was very, and he was very, and he was 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