Dear Demian,

Thank you for your questions. As for the visualisations, they are supposed to be as life-like as possible, not as animations or static paintings. This means that you even visualise them moving as well. For example in the refuge visualisation according to the Lam Rim tradition, the Buddhas and deities in your visualisation should be moving. But I understand that this is hard to accomplish for most people at the beginning. This sort of visualisation actually takes time and effort to develop. Therefore when you are first familiarising yourself with the visualisation of any practice, you can start off with a static painting-like figure, but gradually develop them into full visualisations with movement. For those beginning to use visualisations, you should focus on one visualisation of a particular deity. For example if you engage in Lama Tsongkhapa’s Guru Yoga every day, you should concentrate on the visualisations for this practice. Once you have familiarity with one, it will be easier for your engage in other visualisations because you are used to the concentration that is needed for visualising. You just need to keep practicing and you will be able to visualise better over time.

Yes, an enlightened being can have more than one mantra. For example Vajrasattva has a long mantra which is 100 syllables long and a short mantra. In certain practices, such as Highest Yoga Tantra, a deity can have many mantras. For example in the practice of Yamantaka there are four mantras which are all the mantras of Yamantaka. On the other hand, there may be differences in mantras according to which tradition and lineage you are practicing.

When we visualise a deity we should visualise according the practice we are following. For example, if we are engaging in Saraswati practice according to the Buddhist tradition then our visualisation should follow the Buddhist tradition. The reason is that the mantra and the form of Saraswati are both the exact same facet of enlightened energy. Without the combination of both, you cannot gain true benefit from the practice to its fullest extent, which you should be aiming for. For example the physical form of Saraswati is itself a roadmap to enlightenment as well as the example of what you can achieve – an enlightened body. Therefore if you practice the Hindu mantra, then you should be visualising the Hindu form of Saraswati. If you practicing the Buddhist mantra of Saraswati, you should visualise according to the Buddhist tradition.

In regards to all female Buddhas being the Devi that is described in Hinduism, unfortunately they are not. Within Buddhism, when you achieve enlightenment, your mind becomes one with all the other Buddhas. This is called the Dharmakaya or Truth Body, and is a word to describe the ultimate meaning of enlightenment. This state is genderless and has no labels. Out of compassion certain Buddhas take form in order to benefit sentient beings. For example, Saraswati. Saraswati then emanated herself in a wrathful form – Palden Lhamo. That is why they say Saraswati and Palden Lhamo are the same. As for Guan Yin, she is actually Chenresig but in the form of a female. In India Chenresig appeared in the form of a man, while in China Chenresig appeared in the form of a woman. This is because in China the principle of compassion was attributed more to women than men. This is in contrast to the Hindu principle of Devi. While all goddesses are said to be emanations of the Devi, Devi herself is intrinsically female and has characteristics, as opposed to the Dharmakaya, which has no labels as all.

In regards to the Gayatri or Kali mantras, from a Buddhist perspective they are the mantras of goddesses. While they can grant wishes and attainments, ultimately they cannot lead you to enlightenment, as only the mantras and practice of enlightened beings can do so.

In regards to performing empowerments yourself, I remember writing something about this to you previously. There is such a thing as self-empowerment, but this empowerment does not give you permission to engage in new practice. Rather, when you hear the term self-empowerment, this refers to granting the empowerment on yourself after you have met certain requirements: receiving the original empowerment from a qualified Guru, keeping the tantric vows and commitments, engaging in a retreat with concluding fire puja if necessary, and then obtaining your Guru’s permission to engage in the self-empowerment. Actually these are the requirements for passing on the practice to others as well. This is the only sort of empowerment that you can do yourself. But to do this, you must already have received the empowerment yourself from a Guru and then kept the necessary requirements.

You can worship Budai with the Maitreya mantra. There is nothing wrong with this because he is considered an emanation of Budai.

As for prostration, yes there is a certain method to use when bowing to the Buddha. Within the Tibetan Buddhist tradition this is emphasised a lot. In fact when done correctly prostration can be a method to purify negative karma. You can watch two short video clips here, in which His Eminence Tsem Rinpoche teaches how to prostrate properly:

https://www.youtube.com/watch?v=fbMFtzTGgkE

https://www.youtube.com/watch?v=1Qon9lYJ_7M

I hope this helps. Thank you.

Dear Harold Musetescu,

Thank you for your question. As far as I am aware, there has not been another example of a Dharmapala being banned amongst other Tibetan traditions. That being said there are examples of Dharmapalas who were not accepted at first, but over time have become mainstream practices.

For example when Achi Chokyi Drolma first arose as a Dharma protector within the Drikung Kagyu she was not accepted by many practitioners. However over time her practice became mainstream within the lineage and from there has even spread to the other lineages as well. You can read more about Achi Chokyi Drolma here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/achi-chokyi-drolma-chief-protectress-of-the-drikung-kagyu.html.

Although not a Dharma protector, Yamantaka’s practice was opposed to by many in Tibet during the time it was introduced there. Now it has become a mainstream practice and is one of the three great tantras within the Gelug tradition, showcasing its centrality to practice within the tradition. You can read more about this here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/ra-lotsawa-the-yamantaka-hero.html.

Therefore there has not been another example of a Dharma protector who has been so persecuted against, as Dorje Shugden is. I hope this helps.

Thank you.

Dear TIrom,

Thank you for your question. The ‘Om Mani Padme Hum’ mantra, which is also known as the ‘mani mantra’ is the mantra of Chenresig. Mantras are actually the energies of the Buddhas in the form of sound. Therefore mantras are associated with certain deities, whose enlightened energies they embody. The mani mantra is that of Chenresig.

The visualisations associated with the mantra are those of Chenresig. The visualisation I mentioned before are good to engage in without having received any form of initiation into Chenresig. Once a person has received the initiation, they can practice more advanced forms of Chenresig visualisation. I hope this helps.

Thank you.

Dear Maryin Hopkirk,

Thank you for your question. Self-immolation is an extreme measure taken by people who feel so strongly about a certain issue that they are willing to end their life in a violent manner to make their point heard.

From a Buddhist perspective, we have to examine not only the act but also the motivation behind the act. For example, within Buddhism the taking of a life, including your own life, has serious karmic consequences and as such is considered a non-virtue. However even such a non-virtuous act, if motivated by compassion and noble state of mind, can lead to a very powerful accumulation of merit.

In the Lam Rim texts there is a story that is often mentioned. This story is of a previous life of Buddha Shakyamuni. In that life he was called Mahasattva and worked as a ship’s captain. During one expedition, he ferried 500 traders across the sea. These traders were on their way to acquire very precious gemstones. On board was also another man named Kalashakti who was planning to kill the traders on the return journey and take the gemstones for himself. Generating great compassion, Mahasattva killed Kalashakti. As a result he saved the 500 traders from being killed but actually also saved Kalashakti from committing a non-virtuous action, for which he would bear the karmic consequences in the future. He had saved from Kalashakti from having to take rebirth in the three lower realms.

The act of taking a life, whether another’s or one’s own cannot be a meritorious action. However Mahasattva, did actually generate a tremendous amount of merit as well. This was due to his motivation of great compassion for both those that were to be harmed (the traders) and the one who was to harm them (Kalashakti). Therefore what is most important is one’s motivation.

Applying this to the case of self-immolation, it is not simply about the act being ‘acceptable’ or not, but rather if the act is beneficial or not. Obviously the act itself generates negative karma, but depending on the motivation it could also generate merit as well. Actions within Buddhism are not only judged on the act alone but also the motivation. So there are many factors to consider when judging an action.

There are indeed practices in which a practitioner can eject their consciousness out of their body to a pure land or another body. These are called Powa practices, in which a practitioner trains themselves to be able to do so, either at the time of death or when then need to. In the case of self-immolations, it is very possible that the monks would be able to eject their consciousness if they had received the proper empowerments, teachings and engaged in the practices necessary to be able to do so.

According to Buddhism, self-sacrifice for the greater good is ‘acceptable’. However one needs to understand what this greater good is. If this greater good is to save others from being harmed or harming others, as in the story of Mahasattva mentioned earlier, then it is good. If however it is for other reasons that do not ultimately benefit anyone, then it would obviously not be ‘acceptable’. The action is still the taking of a life but can further reaching consequences than just one life. As in the case of Mahasattva, who saved Kalashakti from falling to a lower rebirth. I hope this helps.

Thank you.

Dear Demian,

Thank you for your questions. As I mentioned in an earlier reply, there is nothing you can do that will act as a quick-fix to curb your friend’s desires. This is because this type of behaviour is habituated, which can be difficult to break. For your part you can only pray to the enlightened beings to let him realise that his behaviour is destructive and also slowly educate him about this. Any lasting change can only come about when he himself wants to change, no matter how much we force the issue, even using black magic to do so as you have done in the past. As this is an internal behaviour, he needs to want to change for any methods to work. Once he wants to overcome these desires then there are methods that he can use to do so, for example meditation which includes visualisation. Perhaps you can read this article by Pastor David Lai on his own blog, which talks about this: http://www.davidlai.me/2016/07/28/curbing-sexual-desire/

Vajrakilaya is not practiced within Kechara. As far as I am aware it is not a practice common within the Gelugpa tradition, but it is within other traditions such as Nyingma and Kagyu. Therefore I cannot tell you more about the practice of why some people claim that Vajrakilaya was used to perform black magic curses. However, this may be due to his wrathful appearance and the wrathful imagery found in his practice. May Buddhist deities can appear in very wrathful forms, and their practice includes violent imagery that includes the binding of slaying of enemies. This does not actually mean that through their practice outer enemies can be destroyed. The enemies the practices deal with are actually internal enemies. This actually refers to our negative emotions, negative karma and imprints. It is through the practice of these deities that we can subdue our internal enemies. A comparison can be made with the imagery and practice of Dorje Shugden. Dorje Shugden’s prayers often include the slaying of an enemy, but this enemy is actually our negative karma, negative imprints and everything that keeps us bound to suffer within samsara.

Within the Gelugpa tradition, the oracle of Gyalchen Karma Trinley is from Sera monastery and the tradition of consulting the oracle is largely only done so at Sera monastery. As far as I am aware the oracle takes trance of the deity Gyalchen Karma Trinley, who is a worldly protector (therefore not enlightened), who is part of the extended retinue of Hayagriva.

Mantras are the enlightened energies of the Buddhas in the form of sound, therefore mantras are not simply made. They are given by the enlightened beings themselves when they teach the practice of that particular deity. Some mantras can be traced back to Buddha Shakyamuni, and they can also be found in sutras and tantras that have an authentic lineage stemming back to the enlightened beings. For the masters and enlightened beings you have mentioned, that are from the Kagyu tradition, their mantras already exist. If you would like to know these mantras then you should enquire with a qualified master from that tradition.

As for the visualisation of the deities it is important that they are visualised according to the method and form as described in the texts. This is because the form of an enlightened being is very important. Visualising the form correctly allows us to generate merit. Visualising with the correct iconography also shows us the path to enlightenment, as every part of an enlightened beings’ form represents the path towards enlightenment or an aspect of enlightenment that can be achieved through that particular deity’s practice. For children, however, some people may advise them to visualise a simpler form of the deity so that they can create affinity with that particular deity. In this case, when they are old enough to visualise correctly then they should be taught how to do so. In my own personal experience, I know some parents who teach their children how to visualise correctly, a little at a time, so that they can build up a complete visualisation according to the traditional manner. This is because children have a very good imagination and are able to learn quickly.

Chod practice within the Gelugpa tradition belongs to the Highest Yoga Tantra set of practices. Therefore one does not engage in the practice without an appropriate empowerment. As such it is not advisable to read the prayers unless under the guidance of a qualified Guru once you have received the empowerment. As for the pronunciation of Tibetan in English phonetics, there are various systems. The most common of these is the Wylie system. As far as I am aware this system does not use accents above either vowels or consonants. For those systems that use accents, it usually follows the standards of European languages. You can research more how to pronounce the letters according to the European uses of the accents. I hope this helps.

Thank you.

Dear Simona,

Thank you for your question. Generally speaking most practitioners would not get tattoos of the enlightened beings and mantras. In the refuge commitments it states that one is to view all images of the enlightened beings as the enlightened beings themselves. Therefore practitioners do not generally get these sorts of tattoos. That being said there is nothing wrong with religious tattoos.

However the 8 auspicious symbols are not images of the enlightened beings but offerings made to them and representations of the qualities of the Three Jewels. For example:

1. The right turning conch: symbolises the melodious sound of the Dharma, which dispels the darkness of ignorance.

2. The parasol: symbolises both the protection from illness, harmful forces and obstacles granted by the Three Jewels and also represents their enlightened nature.

3. The victory banner: symbolises the victory of Buddha’s teachings over suffering, death and everything that harms.

4. Two golden fishes: symbolising fearlessness and happiness that comes from practicing the Dharma. They also represent the two most important rivers in ancient India – the Ganga and Yamuna.

5. The Dharma wheel: symbolises the teaching of the Dharma and the realisations gained from practicing the path.

6. The endless knot: symbolises the inter-relatedness of all phenomena. It also symbolises the union of compassion and wisdom necessary to achieve enlightenment.

7. The lotus flower: symbolises freedom from obscurations and defilements of the body, speech and mind. It represents complete purity and the enlightened state of being.

8. Treasure vase: symbolises the treasure obtained from practicing the Dharma, from long life, wealth and success to the ultimate liberation from suffering.

Though not technically images of the Buddhas, as they represent some of the enlightened qualities or the benefits of Dharma practice, you should still be somewhat respectful. If you decide to get the tattoos, may I suggest that you ensure it is placed, at the very least, above the waist. The higher the possible, the better, as this is more respectful. For example a good place would be the upper arm. I hope this helps.

Thank you.

Dear Cliff,

Thank you for the interesting link. Perhaps you could post a comment on a relevant page of this blog. You could tell us more about this from your point of view and others could also join in the conversation by posting replies. This section isn’t really conducive to discussion as it is just a question and answer section. I hope this helps.

Dear Samdup Doma,

Thank you for your question. Unfortunately none of the Kechara Pastors are trained in the complicated calculations that are need for this. May I suggest that you contact a qualified Tibetan astrologer for an answer to your question.

Thank you.

Dear Demian,

You are right that Kyabje Trijang Rinpoche was a Dorje Shugden practitioner. In fact he was the lineage holder of Dorje Shugden practice that stems from Kyabje Pabongka Rinpoche. In fact Kyabje Trijang Rinpoche composed a very large text called ‘Music Delighting the Ocean of Protectors’. This text details the history, benefits and practices associated with the Dharma protector Dorje Shugden. There is an English version of the text available online, which the Wikipedia article you are referring to actually references. The English translation however is not complete, it is just once chapter of the entire text.

The article you mention is somewhat biased against Dorje Shugden practitioners, therefore it does not convey that much information. There are actually three categories of Dharma protectors: (i) Enlightened protectors, (ii) Enlightened protectors appearing in worldly form and (iii) Worldly or mundane protectors. Enlightened protectors are those protectors whose form is outside of samsara, such as Kalarupa. Enlightened protectors appearing in worldly form, such as Dorje Shugden, are enlightened beings who have taken on a form within samsara to be closer to us. Worldly protectors are those beings within samsara who have been oath-bound to assist practitioners.

Therefore although the article states that Dorje Shugden is mundane, they have not given all the information. Manjushri has emanated within samsara and manifested to benefit beings. Some people find this hard to comprehend, yet they also believe in Lamas who are emanations of the enlightened beings. This is exactly the same. For example His Holiness Dalai Lama is considered the emanation of Chenresig, and the His Holiness the Panchen Lama is the emanation of Amitabha. Therefore Dorje Shugden is enlightened, but appears in a worldly form in order to be closer to sentient beings.

Next we see the author’s bias against the practice of Dorje Shugden. Since Kyabje Trijang Rinpoche thought of Dorje Shugden as an emanation of Manjushri, he would not have said such vile things about Dorje Shugden. In fact Kyabje Trijang Rinpoche’s action of composing such a large text on the practice of Dorje Shugden goes to show that in fact he thought very highly of Dorje Shugden. This does not come across in the article you have mentioned.

In regards to the Dharma protector Nechung, or more correctly Pehar Gyalpo, he can be viewed in two different ways. Even though he is generally considered a worldly being, who was oath-bound by Guru Rinpoche, he is actually a high level Bodhisattva because he has been serving the Dharma and keeping his Samaya strongly with Guru Rinpoche. Kyabje Trijang Rinpoche however views Nechung as an enlightened being, or in some interpretations will be considered to be the same as the Buddhas of the Five Families once he achieves enlightenment. Regarding this, when Pehar attains enlightenment, there is a prophecy that says he will be replaced in his position as chief protector of Tibet by Dorje Shugden himself. I hope this helps.

Thank you.

Dear Demian,

Thank you for your questions, you seem to be learning a lot. There are some mantras that require initiation to recite, while there are others that do not necessarily need initiation. For example there is an initiation for Vajrasattva practice, but one can recite the mantra without having received the initiation. However, there are others that require initiation such as Yamantaka, as it belongs to the Highest Yoga class of Tantra. While there is nothing bad that will happen, I suggest that you stop reciting the Yamantaka mantra and continue reciting the Vajrasattva mantra. In fact it is very beneficial to recite the Vajrasattva mantra coupled with the four opponent powers 21 times at the end of the day. This will stop the negative karma you have accumulated over the course of the day from multiplying. When you mispronounce a mantra and sutra without having been taught the correct pronunciation, there is no negative effects. However, if possible you should learn the correct pronunciation from your Guru.

There are many methods of initiation, however I have never come across an account of an initiation being given in a dream. Apart from the normal method of initiation, the other forms require very special teachers and already advanced students. For most people these days, we would need to receive the initiation physically in person from a qualified Guru.

Buddha Shakyamuni did indeed teach the tantras. In fact the tantric practices existing today trace back to Buddha Shakyamuni and other enlightened beings. Buddha Shakyamuni arose in the form of Buddha Vajradhara to teach the tantras. In another example Buddha Shakyamuni arose in the form of Heruka to teach the Chakrasamvara tantras. As part of teaching these tantras, he did teach about Dharma protectors as they are included in tantric practice, as is the use of the Vajra and bell.

The Dharma protectors you have mentioned do indeed have mantras. In fact all Buddhas and enlightened Dharma protectors will have their own mantra. Mantras are actually the energies of the enlightened beings in the form of sound, therefore as the Buddhas emanate in various forms that we can see, they also emanate in the form of mantras as well.

As for obtaining the mantra of your Yidam, you should first find a qualified Guru. Keeping your Guru devotion strong, you should request your Guru to tell you your Yidam and if possible give you an oral transmission of the mantra. As you progress on your spiritual path, you may then request initiation for this particular deity’s practice. I hope this helps.

Thank you.

Dear Demian,

Thank you for your question. In regards to Yamantaka, he is not considered a Dharma protector within the Gelug tradition but a Yidam or meditational deity. This means that through Yamantaka’s practice we can actually achieve enlightenment. This is different to a Dharma protector, whose role is to aid us in practicing the Dharma. Similarly, depending on the form of Hayagriva he is either a Yidam or Dharma Protector. The others you have mentioned are all Dharma protectors.

Dharma protectors cannot be used or called upon for the purposes of black magic, this would go against their very nature if they are enlightened beings or against their vows if oath-bound worldly beings. Yes, it is written that Vajrapani destroyed enemies and Yamantaka also destroyed the lamas opposing his practice. However one must realise that the reasons for doing so were based on pure compassion for all sentient beings and not for reasons of self-gain, which is what black magic is used for.

I am not sure exactly which story you are referring to in the case of Vajrapani. However in the case of Yamantaka, these lamas were actually killed for the greater good, which was the spread of Yamantaka’s practice, through which many people gained enlightenment and will gain enlightenment in the future. In fact it is said that the lamas that were killed, actually manifested this situation so that Yamantaka’s practice would be accepted in Tibet. They were part of a plan involving enlightened beings, so that the practice could benefit others.

In regards to self-exorcisms, I do not know of any such procedure although they may appear in Highest Yoga Tantra. However, when engaging in Tantric practice since you become the deity, you can protect yourself from any negative entities that may seek possession of a person. However, for those who do not have Tantric initiation, the best way to avoid possession would be the practice of a Dharma protector. For example the practice of Trakze, the wrathful form of Dorje Shugden, is known to bestow very powerful protection against spirits, black magic and possession. You can find out more here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/trakze-to-dispel-black-magic-spirits.html.

The mantras you have asked for are not usually practiced without a Guru’s permission. In regards to Rahula, you can read more about him here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/dharma-protectors-of-tibetan-buddhism.html. I am not sure if Bon deities have mantras as Bon is a different tradition than Buddhism and its various practices.

Goosebumps when meditating doesn’t necessarily mean that you are being haunted, a lot of people have different physical sensations when they meditate. On the other hand it doesn’t mean that you have reached a stage of awakening, it is just something that can happen. You can read about the various stages of spiritual awakening, such as the levels of a Bodhisattva, in the Ten Stages and Paths of a Bodhisattva. If you are still worried about this, you can engage in the practice of Trakze, following the link above. I hope that helps.

Thank you.

Dear Demian,

You have asked a good question. Unfortunately the only way that you can help your cousin end his lust is by helping him understand the faults and dangers that this behaviour can lead to, such as addiction. This can escalate to the point that it damages relationships with those around him.

The Buddha taught that emotions such as lust, make people behave in ways that can damage them and create more negative karma. This keeps us within samsaric existence, as unenlightened beings. The only key to understanding how these emotions affects us, and then overcoming them is through our own effort. This is achieved through various practices and meditations in Buddhism.

Though there are no methods that you can engage in to destroy lust for your cousin, you can engage in practices that may make him more receptive to understanding that his lust can be damaging. For example you can engage in the practice of Dorje Shugden and ask him to help to transform your cousin’s mind for the better. I hope this helps.

Thank you.

Dear Demian,

Please refer to my answer below. I have answered this in my reply to your previous question. Thank you!

Dear Demin Choi,

Thank you for your question. I am happy to read that you are practicing Dorje Shugden. This practice is very beneficial and will help you in your studies as well, since he is an emanation of Manjushri, the Buddha of wisdom.

Here is a link that might be of interest to you: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/dharma-protectors-of-tibetan-buddhism.html. This post details just a few of the various Dharma protectors in Tibetan Buddhism, which you may find interesting and useful.

Kalarupa and Yama are not the same being. Although sometimes you will see that Kalarupa is called Yama Dharmaraja, which may cause some confusion. Kalarupa is an emanation of Manjushri, just like Dorje Shugden. You can read more about Kalarupa on the post I mentioned above. Yama on the other hand, is the god of death. If you are familiar with the wheel of life depiction in Tibetan Buddhism, you will see Yama holding the central image, which depicts the six realms of existence. I’ve included an image of the wheel of time, for you if you have not seen it before.

In regards to the oracle called Khandro-la, it is actually the Tseringma goddesses that take trance and not Palden Lhamo. Palden Lhamo, is the emanation of the Buddha Saraswati. You can also read more about Palden Lhamo on the post I mentioned above. This oracle is actually known as the Tenma oracle, as she takes trance of the 12 Tenma goddesses. Tseringma is actually one of these 12 goddesses. They are very powerful goddesses who were bound by oath to protect the Dharma and practitioners by Guru Rinpoche, when he travelled to Tibet. Though they are not enlightened, they are very high level practitioners as they serve the Dharma and are part of the extended retinue of Palden Lhamo.

You can contrast this to the entourage of Dorje Shugden – the Nine Mothers, Eight Guiding Monks and the Ten Youthful and Wrathful Attendants, who are actually emanations of Dorje Shugden himself.

There are many reasons why some deities in trance can give false prophecies. The accuracy of the prophecy depends on many factors including the level and abilities of the deity taking trance, the ability of the oracle to take trance and speak, and the karma of those who receive the message from the deity. However in your example, it would not mean that Palden Lhamo is false or wrong in any way. Palden Lhamo is an enlightened being for sure, whereas the Tenma goddesses are not. Therefore if this oracle were to give false prophecies, this would not negate the enlightened state of Palden Lhamo.

The Gadhong Oracle takes trance of Shing Cha Chen, who is a form of Pehar Gyalpo, one of the primary spirits that were bound by Guru Rinpoche in Tibet. Shing Cha Chen is also known as the King of Qualities. You may also know Pehar Gyalpo as Nechung, although this is the name of another Oracle, who takes trance of Dra Lha Kye Chigbu who is also known as Dorje Dragden or the King of Activities. You can read more about Pehar Gyalpo here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/nechung-the-retiring-devil-of-tibet.html.

In regards to self-initiation, out of the three deities you mentioned, only Yamantaka has a self-initiation practice. This is only taught and engaged in after receiving the complete initiation and then entering a Yamantaka retreat with concluding fire puja. Self-initiation is not something that a practitioner engagesin to receive the empowerment for the first time. It is engaged in to strengthen one’s already existing practice, and by a Guru prior to giving the actual initiation to their own students.

For Vajrasattva, as a standalone practice there is only the type of initiation given by a Guru to their disciples. However, Vajrasattva can be included as part of other initiations, especially the Higher Yoga Tantra practices. For Dorje Shugden, there is no initiation as per meditational deity (yidam) practices, like Yamantaka and Vajrasattva. However, there is a life-entrustment initiation, which you can read more about here: http://www.dorjeshugden.org/blog/dorje-shugden-life-entrustment-initiation.

You do not need to take initiation to begin a daily practice. In fact before taking initiation, you need to have a very strong understand of the basics of Buddhist practice. You can engage in the daily practice of Lama Tsongkhapa and Dorje Shugden, to begin with. This is a very beneficial practice, but you should remember to ask your parent’s permission first to start this. It is important to respect and have a good relationship with our family.

In regards to making offerings, you can start by making setting up a simple altar and offering water. This is very good way to generate merits and is a good place to start. You do not need a vajra and bell to make these offerings, as a vajra and bell are used in rituals and prayers, and not while making physical offerings. Here is a short video that may be useful to you: https://www.youtube.com/watch?v=T9690NrZ284. It was one of the first videos that I ever saw from Kechara and helped me set up my own altar. Please also remember to seek your parents’ permission before setting up an altar.

Since you are new to Buddhism, if I may suggest that you read the articles on this blog to increase your knowledge. If you have any questions you are more than welcome to post them here. I hope this helps.

Thank you.

Dear Jason,

Thank you for your question. I have not received any Higher Tantric Yoga initiations, so I am not qualified to answer this question. However, I am sure that there are methods of practicing both stages without outwardly appearing to be practicing. This is because Higher Tantric Yoga is an internal method, and one that is usually practiced with a lot of humility.

I would like to suggest that you explain the situation to your Guru that gave you the Chakrasamvara initiation, and ask for his or her advice on how to proceed. They will be able to guide you in the specific techniques that you can use. When it comes to tantric practice it is always best to go to the source from which you received the practice. This is a part of Guru devotion, which is integral in the practice of tantra. I hope this helps.

Thank you.

Dear Sage,

The Monkey and Snake signs have a 57% compatibility rate. You can read more about relationship compatibility for the Monkey sign here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/horoscopes/relationship-compatibility-for-the-monkey.html

I have pasted the relevant section from this page below.

MONKEY PARTNER + SNAKE PARTNER: 57%

Both signs are scheming and competitive. The relationship can turn into a battle of wills and wits. The Monkey will provoke the Snake’s anger easily and since the Snake is not forgiving, the Snake will disapprove of the Monkey quickly. The Monkey will always find ways to challenge the Snake while the Snake is ambitious and is set on having his way. Quite a lot of effort may be needed to sustain this relationship as both are naturally jealous and suspicious. The Monkey is outgoing, innovative and energetic while the Snake is motivated, sophisticated and persevering.

Even when each has their own positive attributes, they tend to expose the weaknesses of one another. They seem to bring out the worst in each other. For this relationship to work, both will have to be mutually genuine and upfront.

Dear Jacqueline,

Thank you for your question. I am happy to read that you have experienced positive changes in your life through daily practice. The practices on this blog can have a very positive effect in one’s life if practiced with sincerity, which it seems that you have. I am very happy that this blog has made a positive imprint in your life.

It is entirely up to you if you would like to carry on as you are or join the Dzogchen centre. However you may want to keep some points in mind. If, in your heart, you have accepted His Eminence the 25th Tsem Rinpoche as your Guru, then you should carry on as you are. You can always contact the Kechara pastors if you have any questions or need guidance in your spiritual path.

Secondly, the Dzogchen centre most likely follows the Nyingma tradition while Kechara belongs to the Gelug tradition. While each Buddhist tradition leads to enlightenment, they follow slightly different paths and methods to reach this enlightened state. Therefore the methods and practices taught at the centre will be different from those presented on this blog. As such this may lead to confusion on your spiritual path if you are practicing both.

Generally speaking, practitioners follow one specific tradition and one Guru. This way there is no confusion and one is able to concentrate whole heartedly in one’s practice. Even though all Buddhist paths are valid as long as they can be traced back to Buddha Shakyamuni and other enlightened beings, it is always recommended to follow one path.

Whatever you decide, please follow all the way with the decision you make and progress on your spiritual path until you reach enlightenment. I hope this helps. Please do post again if you have any further questions regarding this.

Thank you.

Dear Aniruddha,

Thank you the question. I am sorry to read that you have this problem. First and foremost, if you cannot manage the problem yourself then you should seek help from a therapist. Psychology provides many therapies to deal with fears such as claustrophobia, even if they are not able to find the cause of the fear.

This can be coupled with a spiritual element, especially those that concentrate on calming the mind. A particularly suitable practice for this would be the Guru Yoga of Lama Tsongkhapa. This is one of the most foundational practices with our tradition of Tibetan Buddhism and its benefits cannot be underestimated. Lama Tsongkhapa’s practice is excellent at calming the mind, alleviating fears and providing practitioners from emotional and mental relief.

There is a comprehensive practice commentary by His Eminence the 25th Tsem Rinpoche available to watch online here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/me/tsongkapas-daily-practice-video-commentary.html.

Here is a link to the text of the practice: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/tsongkhapa-prayers.html#1

If you would like, you can also invite our Lama Tsongkhapa box set here: http://www.vajrasecrets.com/tsongkhapa-boxset-english. This includes a tsa-tsa of Lama Tsongkhapa, a prayer book and book explaining the practice.

You can engage in this practice every day, and focus on the recitation of the Mig Tse Ma mantra. This will have a very beneficial effect on your mind. I hope this helps.

Thank you.

Dear Margaret,

Thank you for your question. I do not have any form of clairvoyance to be able to answer this question for you. However, in Buddhism it is believed that all circumstances in our life comes about from our previous actions in this life or previous lives, this is also known as karma. Depending on these actions, we experience either the positive or negative effects. Thus if you have met all the requirements for your claim and you have the karma to receive the money, then you will receive it.

However even if we have the karma to receive something, we may have negative karma that blocks or overpowers the positive karma. Therefore in Tibetan Buddhism there are certain practices that aid us to purify this negative karma and create the conducive conditions that we need.

One such practice is that of Gyenze. This is a form of the Dharma protector Dorje Shugden who is very beneficial for financial related matters, increasing one’s lifespan and creating the conducive conditions that we want. You can find the practice here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/prayers-and-sadhanas/dorje-shugden-gyenze-to-increase-life-merits-and-wealth.html

I hope this helps. Thank you.

Dear Bill,

Please post your question in full. Thank you.