Dalai Lama


 

 

 

Soaring upwards
Can be like reaching down

Pushing forward

Can be like pushing back

Going right

Can be like Going left

Within is within

All things begin

And end at the cross roads

–GraalBaum 2013

 

 

This world-mountain was Nizir to the Chaldeans, Olympus to the Greeks, Hara Berezaiti to the Persians of the Avesta, the later Alborz and Elburz; a transfer, as says Mme. Ragozin, of ‘mythical heavenly geography to the earth.’ This mountain—the solar hill of the Egyptians—we shall again refer to in the next two or three chapters. At its apex springs, the heaven tree on which the solar bird is perched. From its roots spring the waters of life—the celestial sea, which, rushing adown the firmament, supplies the ocean which circumscribes the earth or falls directly in rain. At their fountain these springs are guarded by a goddess. In Egypt Nut, the goddess of the oversea, leans from the branches of the heavenly persea and pours forth the celestial water. In the Vedas, Yama, lord of the waters, sits in the highest heaven in the midst of the heavenly ocean under the tree of life, which drops the nectar Soma, and here, on the ‘navel of the waters,’ matter first took form. In the Norse, the central tree Yggdrasil has at its roots the spring of knowledge guarded by the Norns, the northern Fates; two swans the parents of all those of earth, float there. In Chaldea the mighty tree of Eridu, centre of the world, springs by the waters. The Avesta gives a very complete picture—Iran is at the centre of the seven countries of the world; it was the first created, and so beautiful, that were it not that God has implanted in all men a love for their own land, all nations would crowd into this the loveliest land. To the east somewhere, but still at the centre of the world, rises the ‘Lofty Mountain,’ from which all the mountains of the earth have grown, ‘High Haraiti;’ at its

summit is the gathering place of waters, out of which spring the two trees, the heavenly Haoma (Soma), and another tree which bears all the seeds that germinate on earth. This heavenly mountain is called ‘Navel of Waters,’ for the fountain of all waters springs there, guarded by a majestic and beneficent goddess. In Buddhist accounts, the waters issue in four streams like the

Eden from this reservoir, and flow to the cardinal points, each making one complete circuit in its descent. In the Persian Bundahish there are two of these heavenly rivers flowing east and west. To the Hindus the Ganges is such a heavenly stream. ‘The stream of heaven was called by the Greeks Achelous.’ The Nile in Egypt, the Hoang-Ho in China, and the Jordan to the Jews, seem to have been celestial rivers. This mountain of heaven is often figured in Christian art with the four rivers issuing from under the Throne of God.

Sir John Maundeville gives an account of the earthly Paradise quite perfect in its detailed scheme. It is the highest place on earth, nearly reaching to the circle of the moon (as in Dante), and the flood did not reach it. ‘And in the highest place, exactly in the middle, is a well that casts out the four streams’—Ganges, Nile, Tigris, and Euphrates. ‘And men there beyond say that all the sweet waters of the world above and beneath take their beginning from the well of Paradise, and out of that well all water come and go.

 

http://www.sacred-texts.com/earth/amm/amm07.htm

 

http://chasinghermes.com/2009/04/24/08-axis-mundi.aspx

 

It is precisely the challenge involved

in using inadequate words

that drives the mind

beyond all words…

At the borders of speech

we open ourselves

to the positive value of silence….

Literary reading,

through its complexity, its music,

its suggestiveness, points to a fuller realm of being.

–Edward k Kaplan (citing Abraham Joshua Heschel)

I am alone in the world with a different loneliness form that of
Christ. He was alone because He was everything. I am alone because I
am nothing. I am alone in my insufficiency–dependent, helpless,
contingent, and never quite sure that I am really leaning on Him upon
whom I depend.

Yet to trust in Him means to die, because to trust perfectly in Him you
have to give up all trust in anything else. And I am afraid of that
death. The only thing I can do about it is to make my fear become part
of the death I must die, to live perfectly in Him.

–Thomas Merton

In eternity there is indeed something true and sublime. But all these times and places and occasions are now and here. God himself culminates in the present moment, and will never be more divine in the lapse of all ages.

–Thoreau, “Walden


Often people come to Gnosticism or whatever spiritual path because they feel cheated, empty or angry. They are running from religion in a perceived need to remove themselves from old modes of being that are perhaps “spiritually” insufficient and maybe unsatisfying. As people most of us prefer a “satisfying meal” than just a “snack” to keep us fed for the day. Give us this day our daily bread, as Christ said….

Religion means to tie or to bind. To bring together. Religion typically here in the west is often though of as exoteric and esoteric. Exoteric meaning for the many and esoteric for the few. It is tempting to place a greater value on one depending on your perspective.


However one could argue that there is no inner or outer, no esoteric or exoteric, no occult (Occult means “hidden”) or unhidden. There just is. One could argue the very “act” of supposing or “making’ the esoteric/occult/inner creates a false separation.

The Esoteric (for the few) is often used to mean the “spiritual” or more “in depth” or closer to the divine than the Exoteric (for the many).

As Brother Lawrence states:

The time of action does not differ at all from my time of prayer; I possess God as tranquilly in the bustle of my kitchen –where sometimes several people are asking me different things at one time—as if I was on my knees before the blessed sacrament…It is not necessary to have great things to do. I turn my little omelet in the pan for the love of God; when it is finished, if I have nothing to do, I prostrate myself on the ground and adore my God, who gave me the grace to make it, after which I rise, more content than a King. When I cannot do anything else, it is enough for me to have lifted a straw from the earth for the love of God.

–Brother Lawrence

Largely then once could argue those “fixated” on the “occult/esoteric” will never really “gain the grail” they will just “sup from the grail.”


This “argument” would be like saying something like “I want a secret decoder ring, by using my secret decoder ring I am special, I no longer need the cereal box it came in, I don’t care that I will be starving to death by not eating…cause I have a special decoder ring”

So perhaps the idea that one “only needs inner initiation” is incorrect in that, it is like saying

“I no longer need to eat; ‘cause I can now sup from the grail, but actually obtaining it (becoming the Grail) is not something I will reach, as I only need my decoder ring, not my cereal.”

This is perhaps typified in two Buddhist quotes I like:
….

There are no mundane things outside of Buddhism,

And there is

No Buddhism outside of mundane things.

–Yuan-Wu

I gained nothing at all from supreme enlightenment
It is for that very reason it is called supreme enlightenment.

–Buddha

The problem occurs when people “think” they are involved in the esoteric and/or the occult and thus no longer need the exoteric or the un-hidden

To put it into real world less flowery language terms…

It is like a person who partakes in the Atkins diet. The Atkins diet works by cutting down on carbohydrate intake and increasing protein intake. Yes, I know first hand the Aitkin’s diet does work. Cutting down on “carbs” and eating predominantly meat will indeed promote weight loss. But there is the danger of keeping with that diet. Which would cause imbalance, clogged arteries maybe, and even death….?

Does this mean too much esoteric and too much occult without their “opposites” leads to death? In a very real sense, I would say yes….

I think this is very similar to Christ’s temptation by Satan and Buddha’s temptation under the Bodhi tree

A good way to combat this would be to actively “Be in the world but not of it.” Join a local church or group. By actually serving, we are actually serving.

“Like grapes, we ripen best on the vine.”

…………..

Further:

The Grail a Brief Introduction

The paradox of the human condition is that nothing is so contrary to us as the requirement to transcend ourselves,
and nothing so fundamentally ourselves as the essence of this requirement , or perhaps,
the fruit of this transcendence

–Frithjof Schuon, Echoes of Perennial wisdom

Aum Mani Padme Hum!!

AN EXPLANATION OF THE TIBETAN INCANTATION

By Frater S. J. Marx

[The Rosicrucian Digest November 1933]

IN THE October, 1925, issue of THE MYSTIC TRIANGLE, the forerunner of the ROSICRUCIAN DIGEST, there was published an article by Sri. Ramatherio on the “Mystical Meaning of Amen.” Our illustrious Frater called our attention in that article to the vibratory powers of this ancient word, which has been referred to in many occult and mystical works as AUM, OM, AMEN, AUM-EN, AHMEN. He compared its relation to Numbers, Music, and other Etherical Vibrations.

The purpose of the present article is to reveal a further significance of the occult meaning of this mystical word AUM when used either alone or combined in the Tibetan incantation “AUM MANI PADME HUM.”

No matter how far back we try to trace its origin in the Vedas, in the Bible or other sources, we seem to be baffled as to its varied uses. In India the mystic word OM or AUM may signify the three persons of the Hindu Trinity, Brahma, Vishnu, or Shiva. To the Brahman, it signifies the “One without a second” of the Adwaita Philosophy. In every case, however, AUM is used as a creative sound whose vibration is to build words. Thus, when the mystic is capable of hearing all in one of the countless voices, cries, and songs, and noises of all human beings and things that exist and move, it is the unique sound of AUM that reaches him. The same AUM vibrates also in the utmost depth of his inner self. He who can pronounce it with the right tone, is able to work wonders, and he who knows how to utter it silently, attains supreme emancipation.

In a splendid work by Madame Alexandra David-Neel on the Magic and Mystery in Tibet, this mystic who spent fourteen years in that “Land of Snows” which for us Westerners is a land wrapped in an atmosphere of mystery, and is the land of the unknown, the fantastic and impossible; has collated her personal experiences with the lamas in the attainment of concentration and its Cosmic revelations. She states that in Tibet where the learned use the formula AUM MANI PADME HUM, together with the proper breathing exercises, they divide this formula into six syllables or vowel sounds and connect these six vowel sounds with the six classes of sentient beings, which are likewise related to one of the mystic colors as follows:

AUM is white and is connected with the Gods (Iha).

MA is blue and connected with the non-gods (Ihamayin).

NI is yellow and is connected with men (mi).

PAD is green and connected with animals (tudo).

ME is red and connected with non-men (Yidag).

HUM is black and connected with dwellers in Purgatory.

She further states that there are several opinions regarding the effect of the recitation of these six syllables. Popular tradition declares that those who frequently repeat the formula will be reborn in the Western Paradise of the Great Bliss. Others who deem themselves more enlightened, declare the recitation of AUM MANI PADME HUM may liberate one from a rebirth in any of the six realms.

It is likewise used for the support of a special meditation which may be approximately described as follows:

One identifies six kinds of beings with the six syllables which are pictured in their respective colors as mentioned above. They form a kind of chain without end that circulates through the body, carried on by the breath, entering through one nostril and going out of the other.

As the concentration of the mind becomes more perfect, one sees mentally the length of the chain increasing. Now when they go out with the expiration, the mystic syllables are carried far away, before being observed again with the next inspiration. Yet the chain is not broken, it rather elongates like a rubber band and always remains in touch with the person who meditates.

Gradually also the shape of the Tibetan letters vanish and those who “obtain the fruit” of the practice perceive the six syllables as the six realms in which arise, move, enjoy, suffer and pass away innumerable beings belonging to the six species.

And now it remains for the meditator to realize that the six realms, (the whole phenomenal world) are subjective; a mere creation of the mind which imagines them into which they think.

Advanced mystics reach, by the way of this practice, a trance in which the letters of the formula, as well as the beings and their activity, all merge into THAT which, for lack of a better term, Mahayanist Buddhists have termed “emptiness.” Then having realized the “Void” they become emancipated from the illusion of the world and, as a consequence, liberated from rebirths which are but the fruit of a creative delusion.

From this description of the use of AUM MANI PADME HUM by the mystics of Tibet, we can agree with Madame Alexandra David-Neel in her definition of the use of mysticism and psychology, that everything which relates, whether closely or distantly, to psychic phenomena and to the action of psychic forces generally, should be studied like any other science. That there is nothing miraculous or supernatural in them, nothing that should engender or keep alive superstition. Psychic training, rationally and scientifically conducted, can lead to desirable results. That is why the information gained about such training–even though practiced empirically and based on theories to which we cannot always give our consent–constitutes useful documentary evidence worthy of our attention.

Let us turn our attention from Tibet now to India and endeavor to secure the reason why breathing practice is enjoined in Raja-Yoga, together with the proper posture and the use of the sacred word AUM.

From rhythmic breathing comes a tendency for all the molecules in the body to move in the same direction; and this is needed, for when the mind is focussed into will the nerve-currents change into a motion resembling that of electricity. The nerves have been proved to show polarity under the action of electric currents. This indicates the fact that when the will is transformed into nerve-currents it has something of the force of electricity. So the rhythmic breathing helps to transform the body into a gigantic battery of will. When this is gained the yogi speaks of rousing the coiled-up power latent at the lower end of the spinal cord.

Thus to bring a state of perfect concentration the Yoga teaches that all the molecules must first move in the same direction, this being brought about by proper breathing. Posture is the next important point to concentrate properly the Yoga states. The meditator is taught to sit upright, the chest, neck and head must be in a straight line. Then breathe in and out in a rhythmic way. This brings harmony and tranquillity. Next comes the most important part, that of the inward repetition of some SACRED WORD. Repetition is advised because the act of repetition sets up certain rhythms and vibrations. The sacred word AUM is chosen in India because of its mystic meanings.

It is a syllable composed of three letters A U M. The first letter A is a root sound pronounced without touching any part of the tongue or palate.

The U sound rolls from the very root to the end of the sounding-board of the mouth.

M concludes the series and closes the lips on sound.

When by the use of these three syllables the Yoga has secured the proper atmosphere and the proper vibrations for pure concentration, and sufficient time has elapsed in the exercise to become mechanical, it is stated that the whole aspect of the nature of WILL is changed, and the book of knowledge of the Akasha records are opened.

A careful study of the two doctrines given above and their results, gives to Rosicrucian students an insight of the care and deliberation with which these Eastern mystics devote to a proper subduing of the OBJECTIVE MIND and the careful nurturing of the SUBJECTIVE MIND, and calls to our attention the numerous lectures we receive on the value of VOWEL SOUNDS, their uses and power.

We no longer wonder when we read in history, romance, fiction and religious books of the East, the power of OM, or AUM, and likewise we learn with gratification that even in the services of the Occident, the vibratory powers set up in a church service of the use of the word, AMEN, more especially in some forms of ritual where this Amen is chanted and properly used. The Occident has still much to learn from the Orient on the vibratory powers of vowel sounds.

Let us meditate on this magic, long drawn out syllable that has been sacred since before Atlantis sank under the ocean and new races explored new continents–the WORD that signifies, immeasurable, absolute, unthinkable, all-compassing, for ever infinite and unattainable, sublime and holy Essence–the Beginning and the End.

“O-o-o-o-o-o-o-o-o, -m-m-m-m!!”

“He who would understand the PLAINS must ascend the ETERNAL HILLS, where a man’s eyes scan Infinity. But he who would make use of understanding must descend to the PLAINS, where PAST and FUTURE meet and men have need of him.”

“O-o-o-o-o-o-o-om-m-m-m-m!”

On the meaning of: OM MANI PADME HUM

The jewel is in the lotus or praise to the jewel in the lotus

by His Holiness Tenzin Gyatso The Fourteenth Dalai Lama of Tibet

It is very good to recite the mantra OM MANI PADME HUM, but while
you are doing it, you should be thinking on its meaning, for the
meaning of the six syllables is great and vast. The first, OM, is
composed of three pure letters, A, U, and M. These symbolize the
practitioner’s impure body, speech, and mind; they also symbolize the
pure exalted body, speech and mind of a Buddha.

Can impure body, speech and mind be transformed into pure body,
speech and mind, or are they entirely separate? All Buddhas are cases
of being who were like ourselves and then in dependence on the path
became enlightened; Buddhism does not assert that there is anyone who
from the beginning is free from faults and possesses all good
qualities. The development of pure body, speech, and mind comes from
gradually leaving the impure states and their being transformed into
the pure.

How is this done? The path is indicated by the next four syllables.
MANI, meaning jewel, symbolizes the factor of method- the altruistic
intention to become enlightened, compassion, and love. Just as a
jewel is capable of removing poverty, so the altruistic mind of
enlightenment is capable of removing the poverty, or difficulties, of
cyclic existence and of solitary peace. Similarly, just as a jewel
fulfills the wishes of sentient beings, so the altruistic intention to
become enlightened fulfills the wishes of sentient beings.

The two syllables, PADME, meaning lotus, symbolize wisdom. Just as
a lotus grows forth from mud but is not sullied by the faults of mud,
so wisdom is capable of putting you in a situation of non-
contradiction where as there would be contradiction if you did not
have wisdom. There is wisdom realizing impermanence, wisdom realizing
that persons are empty of self-sufficient or substantial existence,
wisdom that realizes the emptiness of duality (that is to say, of
difference of entity between subject and object), and wisdom that
realizes the emptiness of inherent existence. Though there are may
different types of wisdom, the main of all these is the wisdom
realizing emptiness.

Purity must be achieved by an indivisible unity of method and
wisdom, symbolized by the final syllable, HUM, which indicates
indivisibility. According to the sutra system, this indivisibility of
method and wisdom refers to one consciousness in which there is a full
form of both wisdom affected by method and method affected by wisdom.
In the mantra, or tantra vehicle, it refers to one conciousness in
which there is the full form of both wisdom and method as one
undifferentiable entity. In terms of the seed syllables of the five
conqueror Buddhas, HUM is the is the seed syllable of Akshobhya- the
immovable, the unfluctuating, that which cannot be disturbed by
anything.

Thus the six syllables, OM MANI PADME HUM, mean that in dependence
on the practice which is in indivisible union of method and wisdom,
you can transform your impure body, speech and mind into the pure
body, speech, and mind of a Buddha. It is said that you should not
seek for Buddhahood outside of yourself; the substances for the
achievement of Buddhahood are within. As Maitreya says in his SUBLIME
CONTINUUM OF GREAT VEHICLE (UTTARA TANTRA) all beings naturally have
the Buddha nature in their own continuum. We have within us the seed
of purity, the essence of a One Gone Thus (TATHAGATAGARBHA), that is
to be transformed and full developed into Buddhahood.

(From a lecture given by His Holiness The Dalai Lama of Tibet at the
Kalmuck Mongolian Buddhist Center, New Jersey.)

Transcribed by Ngawang Tashi (Tsawa), Drepung Loseling, MUNGOD, INDIA