Dear Crystal,

Suffering in this world comes about due to the results of karma, or the actions we have performed in this life or previous lives. All of our actions have associated reactions. Actions that are virtuous have good results whereas actions that are bad have negative results. All beings within existence, which is often termed as Samsara are bound by this karma. All the suffering that we face is due to negative actions we have done in the past.

We engage in negative actions when all we think about is ourselves, we are self-centred. When we focus on the self, making the self happy and engaging in such actions, our actions usually have a negative impact on others and the environment. When we are not self-centred but are compassionate and focus outwards, we engage in virtuous actions that lead to beneficial circumstances in the future.

This self-centredness comes from ignorance, hatred and attachment. These are known as the Three Poisons. All other negative emotions can be categorised under these three. They come about when we do not realise the true nature of reality. We usually think that everything exists inherently, or that is exists from its own side. The way we think and act comes from this mistaken view. Things do not exist the way we usually think about them, this is the concept of emptiness within Buddhism.

The whole purpose of Buddhism is to overcome this suffering. We do this by escaping it altogether. Since existence is necessarily marked by suffering, the only way to rid ourselves of suffering is to escape from existence altogether. This state is what is known as Nirvana. The Buddhist path is geared towards this. I hope this helps.

Thank you.

Dear Dongho,

Thank you for your questions. Dorje Namjomma, is more commonly spelt Dorje Namjom in English, also called Vajra Vidarana in Sanskrit. This a form of Vajrasattva and is therefore a Buddha that is practiced for purification of negative karma. It is negative karma that is the cause of our problems in daily life, therefore purification practices help to alleviate this. As such Dorje Namjom’s practice is said to counter negativities through this function of purification. Associated with this is the Chabtrul Puja. During this puja the lama blesses water which is then used to purify a person’s negative karma by drinking or pouring over a person’s head.

Guhyasamaja is a Highest Tantra Yoga deity. Through his practice one can gain enlightenment in this very life time. In fact within the Gelugpa tradition Guhyasamaja is known as the King of Tantras as its practice is so effective. That being said it is one of the most difficult of the tantras to master. As the deity belongs to the Highest Yoga Tantra class of deities, the mantra and its benefits are only discussed amongst those who have received the appropriate empowerment.

Mitrugpa is the Tibetan name for the Buddha Akshobya. He is one of the Five Dhyani Buddhas together with Vairocana, Amoghasiddhi, Amitabha and Ratnasambhava. His particular path to enlightenment stresses that practitioners overcome and pacify their anger. His pureland is called Sukhavati.

Namgyalma, also known as Ushnishavijaya in Sanskrit, is one of the three long-life Buddhas. The others are Amitayus and White Tara. Through Namgyalma’s practice one can purify the karma that can lead to illness and also early death, so that they can concentrate on being of benefit to others and progressing further on the spiritual path towards enlightenment.

If you are in an area where there are no gurus or lamas to bless items, you can bless them yourself. You recite mantras many times and you blow gently on the object. This will energise the object with the vibrational energy and blessings of the mantras. The best would be to have a guru bless the item for you as they are able to use their practices to do it. However it is perfectly fine for you to bless your own item as well.

The name mantras of gurus, has many benefits. The first is that the student creates a very strong bond with guru, and through this creates the causes for the guru to remain (have a long life) to teach and preserve the Dharma. In Buddhism we believe that you can only receive Dharma teachings if you have created the causes to do so. The recitation of name mantras facilitates this and therefore leads to the long life of the guru to continue their work. The guru is considered a Buddha by their students, especially in tantra. Vajradhara (Buddha Shakyamuni in tantric form) taught that one should regard the guru as inseparable from your meditational deity. Therefore when we recite the mantra correctly, it has the same benefit as any other mantras. It can avert obstacles and overcome negative energies if you faith in guru is strong enough.

Saraswati is considered a Buddha in her own right, not as a form of Tara. She is the Buddha of learning, music and beautiful speech, and is also the consort of Manjushri. She was practiced strongly by Lama Tsongkhapa who wrote of the benefits of her practice.

As for the mantras of Tara, each form of Tara will have her own associated mantra. Traditionally there are said to be 21 main forms of Tara and each of them has their own mantra. The praise to the 21 Taras is included in the Kangyur, which means it was taught by Buddha Shakyamuni himself. You can read more about the Heroic Red Tara form here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/heroic-red-tara-suryagupta-lineage.html.

Dear Ling,

Thank you for your interesting question. In regards to tantric practice and the actual root tantras in particular, according to traditional practice these are not read or talked about if one has not received the appropriate empowerment and received permission from one’s guru.

Personally, I have not read the Chakrasamvara Root Tantra, as I do not have the appropriate permission. Therefore, I have not seen these reversed mantras and neither can I comment on the definitive meaning behind them. However, perhaps the reason they are reversed has something to do with the language that the tantras were written in and the tantric tradition of keeping the practice, especially the mantras, secret from non-initiates.

Keeping the practices ‘secret’ form those who have not received empowerment is one of the most fundamental vows undertaken by tantric practitioners. Although this may seem like it is not fair in a sense, there are very good and valid reasons why this is the case.

There are two main reasons why this is the case. The first is that tantra is to be practiced after firm stabilisation on the sutra path. Without this stabilisation the higher meditations within the practices will not have a grounding and will therefore not be successful. One should also have a correct motivation for practicing tantra, for example achieving enlightenment for the benefit of all sentient beings. Some people who do not have this motivation or do not understand the path correctly, practice tantra in the hopes of only worldly gain, which is something that should be avoided at all costs as there is no benefit from the practice and links to the second point.

The second is that incorrect tantric practice can lead to aproblems in the energy channels and the winds, which can disturb a person either mentally or physically. Therefore the practices are not taught unless under the guidance of a qualified teacher. While these may not necessarily be the case for the reversed mantra, I thought I would add this in here.

As for the reversal ritual, there are many types and they are associated with many different Buddha figures. Generally speaking the reversal ritual is used to reverse any negative energies that may be directed towards practitioners. These negative energies can severely effect a practitioner’s progress in the spiritual path by causing obstructions. This ritual ‘reverses’ these energies, so they no longer have an effect on the practitioner. I hope this helps.

Thank you.

Dear Dongho,

Thank you for your very interesting questions. Within Tibetan Buddhist practice different tantric systems enumerate the chakras in different ways, depending on the methods and meditations that particular tantra emphasises. That being said the purpose of tantra is to move the winds and energies within the body in order to gain high realisations and ultimately enlightenment.

The Hindu system of Kundalini yoga and the Buddhist tantric systems differ in their approach, benefits, methods and reasons for moving the energies within the body, though both originate in India. It is better to stick with one path and go all the way. For example if you are practicing Kundalini yoga, you approach the practice from the Hindu tradition, and in the case of Buddhist tantra, you approach the practice from a Buddhist viewpoint. Therefore if one is Hindu, you should stick with Hindu approaches and if Buddhist then stick with Buddhist approaches.

Since both systems move the energies within the body, it is a must that one learn how to engage in the practice properly, under a qualified guru who can teach you the correct methods of practice. If you do not practice properly, there is danger within both systems of physical and mental harm occurring, due to lack of understanding of what to do and also incorrect methods.

In regards to the Vajrayogini video that you shared, I am of the impression that it is not in keeping with the traditional practices as taught in Tibetan Buddhism. While there are physical exercises one can practice, the majority of the practice for Vajrayogini focuses inwards, therefore there is not much physical movement involved. It is these inner meditations that move the energies within the body, and not the movements as shown in the video. Physical movements and breathing exercises do help with the movement of energies within the body, however not to the extent as in Vajrayogini’s holy practice.

In regards to the rainbow body enlightenment, yes there are many recorded instances of high level practitioners achieving this state. The ‘rainbow body’ method of enlightenment is just one way to achieve enlightenment within Tibetan Buddhism. Rainbow body actually means the Sambhogakaya of an enlightened being. Another method using which one can attain enlightenment is following the tantric systems as preserved and spread by Lama Tsongkhapa. In these tantric systems, one can achieve complete enlightenment at the time of death. Instead of entering the bardo state between rebirths that comes about due to karma, one can achieve enlightenment at the very time of one’s death in this life.

Yes, all of the great masters you have mentioned reached full and complete enlightenment. I hope this helps.

Thank you.

Dear Lhamo Tsering,

Thank you for your question. I am sorry but this section is not answered by His Eminence the 25th Tsem Rinpoche but by the Kechara Pastors that His Eminence has trained. Unfortunately, I do not have any clairvoyance to be able to answer this question and neither am I trained enough in Tibetan Astrology to give you a detailed horoscope without your date of birth.

Within Tibetan Astrology there are definitely methods to find out your previous life and as one progresses in various meditations within Tibetan Buddhist practice, one can learn about past lives. However these are just meant to be tools for you to use on your spiritual life. Through knowing your past lives, you are meant to learn about what previous actions lead to. Knowing this, we can improve our behaviour, thoughts, etc., for the better. Doing this we create good karma instead of bad karma, thereby improving our lives. If we are engaging in spiritual practice, we also learn to generate merits, which are necessary to gain spiritual attainments and ultimately enlightenment.

If you are worried about negative astrological influences there are many practices that can help alleviate any problems you may be having. Such practices include those to Dorje Shugden (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/category/dorje-shugden) or Black Manjushri (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/prayers-and-sadhanas/a-black-manjushri-sadhana-self-healing-meditation-and-exercises.html). I hope this helps.

Thank you.

Dear Lee,

Thank you for your question. Apart from Setrap, Dorje Shugden and Nechung there are many other Dharma protectors who have sogtae rituals. However, among the three other deities you listed, Sengdongma is not a Dharma protector. Rather she is actually a yidam (or meditational deity) whose practice is very beneficial.

Sogtae exists for many Dharma protectors throughout the many traditions within Tibetan Buddhism. For example, there are sogtae rituals to the Five Warriors who are connected with the protector form of Hayagriva. There are also sogtae rituals connected with Tsiu Marpo, Four-faced Mahakala, Ekajati and Maning Mahakala. There are many more besides these.

Since you have a teacher, if you have a formal relationship with this teacher such as having taken refuge with the teacher, any form of vows or empowerments, you should honour this relationship. If you want to engage in Dharma protector practice, you should request your teacher to introduce you to a suitable Dharma protector. This will be the best for your spiritual path. That being said all enlightened Dharma protectors are suitable for Buddhist practitioners, because they are emanations of the enlightened beings. I hope this helps.

Thank you.

Dear Demian,

Thank you for your questions. I’m sorry to hear about your friend who is being bullied by the other kids in the neighbourhood. According to Buddhist philosophy, the causes for this to occur is negative karma from previous lives. Therefore I would advise your friend and friend’s family to engage in purification practices to purify this karma. Perhaps your friend could also try to interact in a more beneficial way with other kids in the neighbourhood. While this may seem very difficult to do, it is a physically action that will help the situation, which coupled with prayers may help to alleviate the situation.

In regards to worshiping unenlightened beings and the Apology to the Naga Realm, there is a difference between worshiping an enlightened being. We take safe refuge in enlightened beings, whereas the Apology to the Naga Realm is to be recited as apologetic verses. It is not that we are taking refuge in the Nagas, we are simply saying sorry if we have offended them in any way, as a means to maintain harmony. You can read more about taking refuge correctly here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/taking-refuge-by-pabongka-rinpoche.html. There is a whole section of the teachings in Liberation in the Palm of Your Hand (Day 12) which is devoted to the taking proper refuge. You can learn more about taking refuge that book.

In regards to the oracles giving false prophecy, this has nothing to do with the deity in question. This is because the deity has been oath bound by an enlightened being, there is no way the deity in question would provide false prophecies. They are very powerful beings who work tirelessly for the sake of protecting the Dharma and sincere practitioners. Rather, in the case of false prophecy, this has to do with the oracles themselves. In the case of false prophecy, it could be either of two scenarios: the first is that the oracles took trance of malevolent spirits or, secondly, they might not have been taking trance at all. I do not have any form of clairvoyance, so I could not possibly say what actually happened. I am simply presenting what could have happened from a logical point of view.

As for Kurukulle being the goddess of magic, this is due to a misunderstanding of Kurukulle’s main function. Her practice is used for purposes of magnetizing, or influencing others. This is not something that is negative, on the contrary, the benefits of her sadhana can only be used for positive purposes – such as influencing people away from non-virtues, to engaging in virtuous activities. This is the one of the benefits of her practice that has often been misunderstood.

In order to engage in the mo divination techniques of Palden Lhamo, this follows the same sort of procedure that I have mentioned before in previous answers to you. First one must have the permission of one’s Lama, completed any retreat commitments, learnt how to do it from one’s Lama, received the appropriate dice and divination text and also engage in the Palden Lhamo practice every day. Only then can one engage in the practice of mo divination with any success. This is the same for all forms of divination within Tibetan Buddhism.

I cannot comment on the Kuji-in mudras and mantras as they belong the Japanese form of Vajrayana practice. The practices that are preserved in that tradition are somewhat different from those of Tibetan Buddhism. If they practices can be traced back to an authentic source, for example Buddha Shakyamuni and the practices still have benefit, then they would be ok to practice. However, one should remember not to mix traditions. There is a saying in Tibet, that in Tibet people practice many yidams (or many meditational paths) and do not achieve even one. But in India, they practiced only one yidam (or meditational practice) and achieved them all. This basically means that it is advisable to choose one path, and then stick with it all the way to enlightenment. This is not to say that all other paths are wrong, just that we will get confused and not progress on the spiritual path if we are practicing different systems at the same time. They however lead to the same goal – enlightenment.

If one is being harassed then one should follow the Eight Verses of Thought Transformation. There is a verse that says: “When others out of jealousy, mistreat me with abuse, slander and so on, I will practise accepting defeat and offering the victory to them.” This means that we should offer them the victory and not fight back. Obviously in some situations we need to protect ourselves physically and this is ok. But we should not provoke them but simply protect ourselves. This is because within the Buddhist path, we first realise that what we are experiencing is due to karma. If we react negatively to any situation, then we are generating more negative karma. We should forgive and let go, then the karma is purified. We also need to develop compassion for these people because they are also suffering from their delusions and karma.

As for the two mantras you have described, the first is commonly used by the Bon tradition and the other is a mantra from a Kundalini yoga tradition. These are both not Buddhist traditions so I cannot comment on their validity from their respective traditions. However, from a Buddhist point of view, they do not invoke upon the enlightened beings, therefore cannot help to transcend samsara and achieve nirvana. Therefore Buddhists would not engage in these mantras, as the goal of a Buddhist is to transcend samsara. This is not to say anything about these mantras simply that they do not align to the goals of a Buddhist practitioner.

In regards to a teacher lying or simply performing an illusion, most people cannot tell. Either because they are not currently aware of the truth of the situation or do not have clairvoyance. Rather than asking this, the question should be how do we tell if a teachers is genuine or not. This is rather self-evident, you see how they behave ethically. Are they keeping their vows if they have any, are they doing good for the world? Are they benefiting people on many levels? And are their current students showing the same signs of benefiting others? This applies to all religions. All true religious leaders and teachers will not work for themselves, but will focus out and help others. I hope this helps.

Thank you.

Dear Demian,

Thank you for your question. Please see the answer below in regards to the abilities of the enlightened beings, they definitely have clairvoyance and the ability to remember their previous incarnations.

Just because the Nechung oracle may be taking trance of Nyatrul rather than Nechung, this does not necessarily mean that the Tenma and previous Gadhong oracle were not taking trance of their respective deities. This is only one example of an oracle, this does not automatically make all other oracles wrong.

That being said, Pehar Gyalpo, Shinjachan and the Tenma goddesses are definitely not evil spirit beings, they have been bound by Guru Rinpoche to protect the Dharma. Therefore they are not evil and not harm people. They are real and powerful Dharma protectors for sure. However I cannot tell you if the oracles were taking real trance of the deities or not as I do not have clairvoyance.

In regards to the training of an oracle, please see my answer to the previous question below. Just because an oracle takes trance of another being apart from Nechung, that does not mean that Nechung was defeated in any way. It simply means that the oracle could no longer take trance of Nechung and therefore another spirit was able to enter.

Since Nyatrul is a spirit there are many different rituals that could settle him down and place him on a more righteous path. However since we are within samsara, these rituals would only be successful if the prevalent collective karma of the people meant the conditions were right for it to be done. Since the negative karma for the Tibetan government has opened up due to their previous actions, perhaps the lamas are indeed helping by preventing physical harm or other misfortune. Perhaps the karma is so negative that if they don’t let the karma complete, it may manifest in another more negative situation.

In regards to black magic mantras, there are no such mantras to either Mahakala or Yamantaka, this is because these beings are enlightened. Their practices can only help one progress on the spiritual path and not harm others.

In regards to Lotsawa House, their website seems to be a good place to find translations and prayers. If you have not already done so, there are many prayers on available here as well: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/category/prayers-and-sadhanas. I hope this helps.

Thank you.

Dear Jason,

Thank you for your interesting question. His Holiness the Dalai Lama is definitely the emanation of Chenrezig and the other great masters are likewise the emanations of enlightened beings. You are very right that they cannot be fooled by any being because they have full and unobstructed clairvoyance.

In relation to Nyatrul, the trances in question were requested by the Tibetan government and not the religious leaders. This would confirm the story that the oracle is taking trance of a spirit rather than of Nechung. This is because Nyatrul arose in his current form to exact revenge on the government.

I could not possibly begin to understand the divine plan of enlightened beings, but I believe there is reason for the enlightened lamas remaining silent and this has to do with karma. It could be that the collective negative karma of the Tibetan government has ripened to an extent that they need to go through this situation. The enlightened lamas see that the government needs to through this in order for the karma to be exhausted, therefore they remain silent on the matter.

They may also be protecting the Tibetan government from physical harm from Nyatrul, but as the government created the causes to be harmed by Nyatrul by having his previous incarnation brutally murdered, perhaps this has come to fruition by the oracle taking trance of Nyatrul instead of Nechung to give false predictions.

As for oracles, the process of training is very strenuous and takes a long time. Once an oracle is trained, the oracle needs to maintain a very strict and pure lifestyle. If not then an oracle can end up taking trance of another being. In fact it is said that it is very difficult for oracles to take trance of Nechung as he is very wrathful in nature. There have been many instances in the past when oracles have lost their position or were disgraced because they ended up taking trance of malevolent beings. For example during the life of His Holiness the 13th Dalai Lama, the Nechung oracle made false predictions in regards to the British invasion and also the medication that ultimately led to the death of His Holiness the 13th Dalai Lama.

Oracles themselves do not necessarily have to be highly accomplished practitioners themselves. Their ability can be either be due to natural ability to take trance, which is then honed by the lamas or it is the lamas themselves who open the energy channels of the oracles. Obviously the oracle would have needed to engaged in retreats to allow any form of trance to be more clear, but it is not necessary for the oracle to be a highly accomplished practitioner. I hope this helps.

Thank you.

Dear Demian,

Thank you for your questions. Please see my reply below:

A) The Bodhisattva Cundi is considered to be an emanation of Chenresig by some. In any case she is closely related to Chenresig as she is mentioned in the Karandavyuha Sutra. This sutra centers on Chenresig and is the sutra in which Chenresig’s mantra of ‘Om Mani Peme Hung’ was first taught. In the sutra Buddha explains the benefits of Cundi. She is a Bodhisattva that has the ability to heal, both physically and mentally.

B) At Kechara, we have been taught by His Eminence the 25th Tsem Rinpoche to recite Manjushri’s mantra as OM AH RA BA TSA NA DHI.

C) From a Buddhist perspective those who practice witchcraft, New Age religions and Wicca are not bad people, as some other religions label them. There are many religions in the world and everybody has the right to practice what they want to. That is a human right. There are many beings such as gods, demi-gods and spirits that exist and people can contact them for help. However from a Buddhist perspective these beings cannot help you to achieve enlightenment and thereby end your suffering for ever. These beings are powerful and can help in worldly affairs and higher states of being within samsara. From a Buddhist perspective only the Buddhas can help you transcend all forms of existence within samsara and achieve enlightenment.

D) The mantra to bless meat that I shared with you before, is only used to bless meat. This purifies the fault of eating meat (the non-virtue of killing) and blesses the mindstream of the animal. This does not extend to the purification of other food, such as vegetables, roots, etc. Mantras would not be able to ‘clean’ food because they are of a samsaric nature. For example, in the case of meat, even though you have purified the karmic effects of eating it, you are still physically eating meat. Therefore it will still effect your body. The mantra can only purify the karmic fault of eating the meat and not the physical effect of eating meat.

Some of the food you have mentioned actually alter the psychic winds within our body and have an effect on us physically. This food cannot be ‘cleaned’ as such karmically speaking. If unwholesome actions were engaged in when producing the vegetables, then when you eat it, you also bear some karmic responsibility. In this case, blessing the food with mantras will cleanse the karmic effect of eating it.

The best way to use eating food on the path however, is to offer the first portion of whatever we eat or drink to the Buddhas. This way, the physical act of eating turns into something meritorious as we make an offering. For example, we can offer the first portion of our food onto the altar as an offering. Or we can recite prayers before we start eating, thinking that the food has been offered to the Buddhas, and they have accepted the offering. Then when we are eating we think that we are eating simply to sustain our bodies. This will cut attachment to food as well.

Food offering prayer to Lama Tsongkhapa:

OM AH HUM (3x)
GANGCHEN SHING TAI SOLJE TSONGKHAPA
NGOTOB RIGPAI WANGCHUNG GYALTSAB JE
DONGA TENPAI DAGPO KHEDRUB JE
GYALWA YABSE SUMLA CHOPA BUL

E) As for prayer wheels I have never come across a practice before in which they are visualised. I do not think they will have the same effect as physical prayers wheels. This is because prayer wheels exists physically, the mantras are actually written down, therefore when you turn the prayer wheel the energies are sent out into the environment in from of the physical mantra. If we visualise this there is no physical basis for this. If you recite mantras however, they have a physical basis which is sound. Therefore reciting mantras will also have the same benefit as turning a prayer wheel.

F) In regards to your question about desire, this is a very good question. Here you are asking questions in regards to the nature of existence, belonging to the wisdom teachings. Yes on an ordinary level we have a desire to be free of desire. On the path, we need to develop this desire so that we can engage in virtuous practice. However at the end of the path we need to have the realisation that all desire are part of samsara. When we realise that, we realise the true nature of existence. At that point we have no more desire because we have reached the highest potential – Buddhahood.

G) In regards to singing on certain holy days, this is actually to do with precepts one can take during these days. All activities that exist within samsara can either be virtuous or non-virtuous. When we sing, we usually do so for entertainment. Entertainment, while not negative itself does not improve our situation within samsara, it is not an activity that leads us out of samsara. On these holy days, practitioners take the eight precepts. These precepts are so the pracitioners refrain from engaging in actions that do not bring spiritual benefit. As they only engage in virtuous actions on these days, they generate merit that leads to enlightenment.

The chanting of mantras and prayers, however, is a virtuous activity. Therefore this does not apply to this precept. This is because the chanting of mantras and prayers is a virtuous activity that aids in the attainment of enlightenment.

H) In regards to the name mantra of His Holiness the Dalai Lama, the mantra is not the same for each incarnation. The reason being is that the mantra actually contains the name of His Holiness in its Sanskrit form. As the Tibetan language was formulated to translate and preserve the Dharma from the Sanskrit sources, the meaning of the words are exactly the same. For example, in the name mantra of His Holiness are Shasana Dhara (Tenzin in Tibetan) and Samudra (Gyatso in Tibetan). Tenzin Gyatso is part of His Holiness’s name. Therefore the holy name mantras are different for each successive incarnation.

I) In regards to reciting mantras of a specific deity to their emanations, of course you can do this. After all they are one and the same on the ultimate level. It is just that their forms are different to help you in different ways. That said, if you want to receive the benefits of that particular emanation, then it is better to recite the actual mantra of that particular emanation.

For example, Manjushri’s manta is very beneficial for developing wisdom and Dorje Shugden’s mantra is very beneficial for removing obstacles and creating conducive conditions. By all means you can recite Manjushri’s mantra to Dorje Shugden, however in terms of clearing obstacles, Dorje Shugden’s mantra would be better as that is why Manjushri arose in that particular form. Here we see the compassion of the enlightened beings, who are always emanating into various forms to help sentient beings in many different ways.

J) In regards to practices such as Freemasons, Hermetic Order of the Golden Dawn, etc., from a Buddhist perspective they are like the New Age, Wiccan traditions that you mentioned earlier. They are not wrong or right, they just attain the various highest states of samsaric existence. According to a Buddhist perspective, only by achieving enlightenment, can one transcend samsaric existence.

K) Yes, offerings can be visualised. In fact within many prayers one is to visualise offerings as vast as space being offered up to the Buddhas. This generates tremendous merit for one’s spiritual journey. There is no such thing as an astral temple, however the Buddha’s do have pure lands where their forms reside.

L) Your question about the great masters of the past who eat meat, this is actually one of attainment. For example, you and me are ordinary people, we are bound by karma and cause and effect. The great enlightened beings of the past eat meat. But by them doing so they actually benefited the beings whose flesh they eat. Just like the blessing meat mantra blesses the mind of the animals that were killed, the great masters eating the meat of animals blesses them due to the power of their attainment.

Dear Demian,

Thank you for the questions. The deities you have mentioned in these questions are not part of Tibetan Buddhist practice but are actually from the Tibetan Bon tradition. This tradition existed in Tibet before Buddhism was brought over from India and was the indigenous religion of the country. I am not familiar with this tradition as it is a different religion than Buddhism, but I have attempted to answer your questions below.

In Bon, Sherab Chamma is a healing deity and one that is propitiated for protection from spirit harm. As far as I am aware she was not subdued by Guru Rinpoche and therefore does not appear in any Tibetan Buddhist practices. From a Buddhist perspective we do not take refuge in worldly deities therefore those practicing the Buddhist path would not pray to or engage in her mantra recitation.

Yeshe Walmo is a being who protects the teachings of the Bon tradition. From a Buddhist perspective she is neither enlightened not subdued. Tonpa Shenrab is the founder of the Bon religion. He is said to have been a man who achieved a high state of existence, and then taught the Bon religion to others. Within Tibetan Buddhism he is not worshiped, as his practice belongs to the Bon religion.

Regarding the Bon version of Medicine Buddha, I do not know anything about this. Within Tibetan Buddhism, Medicine Buddha was a high level Bodisattva who took 12 vows to assist people with healing, both physically and mentally and leading them to enlightenment. Upon achieving enlightenment, he manifested in a form that could do this. As to the mantra, since I am practicing Buddhism, I would follow the Buddhist mantra that is mentioned in the sutras.

Sidpe Gyalmo is a separate deity than the Dharma protector Palden Lhamo. They are not the same, even though iconographically speaking they have some similar features.

When you are practicing the Buddhist visualisation techniques of the seed syllables, you can visualise them in English if you cannot visualise them in Tibetan/Sanskrit. This is perfectly acceptable.

In regards to the imagery used in Vajrayana, we need to look beyond what we ordinarily think of. For example, the sexual imagery actually represents the conjoining of two factors necessary to achieve enlightenment, wisdom and compassion. Extend this to other imagery, such as violent imagery, this represents overcoming of the most severe negative karma that causes us to suffer. Within Vajrayana each and every aspect of visualisation or imagery has a deeper meaning. It is not simply confined to what we see. The reason why Vajrayana is so powerful is that it directs our emotions and therefore energies towards something beneficial, attaining enlightenment. That is why when we see tantric imagery they may seem overly sexual or violent, because it is those emotions that are channelled to develop wisdom and compassion through practice. I hope this helps.

Thank you.

Dear Thorim,

Thank you for your question. Traditionally speaking, meditations and visualisations are kept to their original form. This is because that is how they were taught and how they have been practiced since. The matter of fact is that these visualisations work and are extremely beneficial in their original form.

If you haven’t received empowerment into the practice, which would entail specific visualisations and methods of practice, then the visualisation you have described above is ok. This is because the energies of Chenresig are compassionate and cannot harm in any way whatsoever.

You can visualise the healing and compassionate lights from Chenresig filling your body and visualise this light overflowing from your body into the world. This light then extends to all sentient beings, bringing them happiness. Everyone is blessed by the energies of Chenresig. I hope this helps. This visualisation is actually common in Chenresig’s practice. I hope this helps.

Thank you.

Dear Demian,

Thank you for your interesting questions. It nice to see you are reading a lot and learning well. I’ve answered your questions in sections again to make it easier for you to read.

A) Yes, the people who make the website do a lot of research into the information they include. From the looks of the website their research is in depth and very clear. However not all the information on the website may be correct. For that you would need to check the sources they cite for further clarification. When possible it is good to check the original source. That being said it looks trustworthy.

B) Tsiu Marpo is definitely an emanation of Hayagriva, who in turn is an emanation of Chenresig. His practice is prevalent in two traditions, the Nyingma and the Gelug, in which he is known as Kache Marpo. Tsiu Marpo is actually the special protector of Samye Monastery. Originally Gyalpo Pehar was the special protector of this monastery. However, when Gyalpo Pehar moved to Nechung Monastery, located near Drepung Monastery, Tsiu Marpo became Samye’s special protector. As a protector in his own right, he has his own prayers, rituals and ceremonies, etc.

After Dorje Shugden manifested, Tsiu Marpo saw that Dorje Shugden and his practice can benefit many sentient beings. Therefore he took an oath to become one of Dorje Shugden’s attendant ministers. He helps Dorje Shugden to aid practitioners in their spiritual journey. In this form he is known as Kache Marpo and his practice was encouraged by the Great 5th Dalai Lama who is known to have written prayers to him.

He was originally one of the Seven Blazing brothers who are ‘tsen’ spirits or yakshas. It is said that in a previous life he was a great practitioner living in a forest. But due to his unusual appearance and also a misunderstanding he was thought of a dangerous man. Fearful, the locals hunted him down and decapitated him, cutting him into pieces. Out of the various body parts arose the Seven Blazing Brothers of which Tsiu Marpo is the chief.

Emanations of the enlightened beings who appear in worldly form take a body that exists with samsara. For example there are three types of protectors. The first are enlightened protectors who appear in forms outside of samsara. For example the various Mahakalas or Kalarupa for example. Then there are worldly protectors who are beings who have taken oaths to protect the Dharma but are not enlightened, such as Gyalpo Pehar/Nechung. The third type are the enlightened beings, who emanate within worldly forms, for example Dorje Shugden, Kache Marpo, etc. This is because due to karmic affinity, being in a form within samsara, the enlightened beings are closer to us. This allows them to help us quicker.

This is the same as tulkus, who are emanations of the enlightened beings in the form of humans. Similarly Kache Marpo is an emanation of Hayagriva in the form of a tsen spirit. You can read more about Kache Marpo here: http://www.dorjeshugden.org/blog/who-is-kache-marpo.

C) In regards to prayer wheels. I have not come across the prayer wheels that have mantras written in English. However written mantras are the expression of the actual sound of the mantra, which is where the energies of the enlightened beings are. Traditionally speaking the mantras are written in Tibetan or Sanskrit. Therefore I do not see anything wrong with having a prayer wheel with mantras written in English as long as the mantras are written correctly, and the prayer wheel is constructed properly as mantras are very sacred.

D) Yes, there is nothing wrong with visualising Guan Yin while reciting ‘Om Mani Peme Hung’. This is because Guan Yin is none other than Chenresig in the form of a woman. In India, Chenresig appeared in a male form. In China, however, since culturally speaking women were more associated with compassion than men, Chenresig appeared in the form of a female – Guan Yin.

However, if you want to engage in more advanced forms of visualisation during mantra recitation and prayers after taking tantric empowerment, the visualisations would need to follow the traditional forms, in which Chenresig appears as man.

E) You are right that the Delphic oracle took trance of Apollo. However this does not mean that Apollo was an enlightened being. The tradition of oracles has existed within cultures all over the world for centuries. Oracles usually take trance of worldly deities and beings.

This is different from taking trance of the enlightened protectors in worldly form such as Dorje Shugden. This is because these beings are enlightened beings, they are able to help us in our spiritual journey. In the case of Dorje Shugden, he is an enlightened being in worldly form. His mind is Manjushri. Apollo on the other hand is a powerful god, but he is not an enlightened being.

F) Yes, both Hayagriva and 2-armed Mahakala are both emanations of Chenresig. Mahakala is also the name of a form of the Hindu god Shiva. While they share the same name they are not the same being. Similarly, Vajrayogini is not the same being as Kalratri. Buddha Shakyamuni arose in the form of Heruka and Vajrayogini to counter the energies of Shiva and Kalratri that were having a negative effect on the world at that time. Buddha Shakyamuni took a similar form as Shiva and Kalratri but infinitely more powerful due to his enlightened state. Similarly, Vajrayogini is not the same as Kali. You can read more about this here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/twenty-four-holy-places-eight-great-charnel-grounds.html.

G) In regards to meat, there is a mantra to recite:

OM ABIRA KHE TSARA HUNG (x7)

After reciting this mantra, blow on any meat that you eat. This purifies the actual fault of eating meat (the non-virtuous act of killing) and blesses the mind of the sentient being whose flesh you are eating to have a good rebirth.

However, as Buddhist practitioners who are developing compassion, this would extend to all sentient beings, including animals. Therefore from a higher perspective, one should strive to live a vegetarian lifestyle. This is the more compassionate option that we should strive to achieve as a physical expression or our compassion.

H) In regards to blessed water, at Kechara this is usually done by His Eminence the 25th Tsem Rinpoche or advanced practitioners who have learnt to do so. This process involves the recitation of many prayers and also meditations. In regards to the consecration of statues, there are many ways to do this. One of the best ways is to have trained practitioners invoke the enlightened beings to reside in the statue. This includes having a Rabnye-Soongdrup consecration performed, with the actual statue/image present during the puja.

The Soongdrup puja purifies Buddha images, mantras and other holy items that are usually placed into a Buddha statue. This is followed by the Rabnye puja, which invokes, blesses and seals the energies and blessings of the enlightened beings within the statue. This is one of the best methods of consecrating Buddha statues. This puja is performed by Kechara Puja House, and is available here: http://www.vajrasecrets.com/rabney-soongdrup-consecration-puja-fund. You can also visit Kechara House if you are based in Malaysia to arrange this puja. I hope this helps.

Thank you.

Dear Chen,

Thank you for your question. Regarding the pills you have mentioned, I believe you are referring to the Rinchen Rilnag pills, commonly referred to as the ‘Black Pills’. They are also known as the ‘Karmapa’s Black Pills’. The larger versions of these pills are known as the ‘Mother Rinchen Rilnag Pills’. These holy pills are actually made His Holiness the Karmapa from the Karma Kagyu tradition.

These pills are extremely rare and made of substances such as precious metals and various jewels. They are said to confer a lot of blessings, healing and protection for those that eat them. They can even be carried with you for protection and good fortune. The healing effects of the Rinchen Rilnag have been known to help those with chronic illnesses, including complete remission. The pills are also known to help with conditions such as depression and anxiety.

For those that cannot recover from their illness due to the force of their ripening karma, it is said that eating the pills creates a very strong connection with His Holiness the Karmapa. When they finally pass over from this life, it is said this connection allows His Holiness, who is an emanation of Chenresig, to guide them to a better and fortunate rebirth.

The pills are said to be made using implements that belonged to Marpa Lotsawa and Milarepa, two of Tibet’s most well-known Buddhist masters. These implements are what give the pills their black colour. Both smaller ‘baby’ and larger ‘mother’ pills are rolled by His Holiness during the process and placed in the 3rd Karmapa Rangjung Dorje’s begging bowl over night before being distributed. The whole process includes the recitation of sacred prayer and meditation. It is also said that the ‘mother’ pills have the power to multiple or create ‘baby’ pills by themselves if owned by sincere practitioners.

You can learn more about Milarepa and teachings on the mind here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/our-neurotic-mind.html.

While Kechara does not have these pills, we do have a variety of other holy pills available for practitioners to invite and benefit from. You can invite them from Kechara House, our Kechara Paradise outlets in Malaysia or online from http://www.vajrasecrets.com/precious-pills. I hope this helps.

Thank you.

Dear Harold Musetescu,

Thank you for your interesting question. I believe by this, you may be referring to the practice of Trakpo Sumtril. This is a form of Vajrapani combined with Hayagriva and Garuda. In this form Vajrapani is depicted with a horse’s head on top of his own, representing the deity Hayagriva and King Garuda right at the top. This practice is therefore a ‘three-in-one’ practice. It is extremely effective to counter severe and life threatening illness, increase general health, protect against malignant forms of spirit harm and black magic, as well as to rid the mind of the three poisons, which leads to enlightenment. His Eminence the 25th Tsem has recommended this practice for people in the past and has taught of its immense benefits.

Vajrapani appears in his usual form, dark blue in colour with one face and two arms. In his upraised right hand he wields a golden vajra with five spokes, while his left hand performs the threatening gesture at the level of his chest. His wears tiger skin garments with his right foot bent and left outstretched, surrounded by wisdom fire. He is adorned at the crown with a white ‘Om’, at the throat with a red ‘Ah’ and at the heart with a blue ‘Hum’.

His yellowish-brown hair is upraised, amidst which is a green horse’s head representing the deity Hayagriva. On the crown of this horse’s head is the King Garuda. King Garuda has a white body, three eyes and a vajra beak. His wings are made of swords and between his two horns of turquoise is a magnificent burning gem. In his hands he holds the four types of nagas and eats them, showing that the practice can overcome all types of harm caused by nagas.

His holy mantra is:
OM BENZAPANI HAYAGRIVA GARUDA HUM PHET

Below, i have included a picture showing Trakpo Sumtril. I hope this helps. Thank you.

Dear Demian,

Thank you for your interesting questions. I have answered your questions in sections. Please see below:

A) In regards to the Remati sisters, there are some differing classifications. Palden Lhamo in her aspect as Magzor Gyalmo, which is the form we commonly see her in, is not part of the worldly Remati sisters, although she is often times referred to as ‘Remati’. The four Remati sisters are actually part of the 12 Tenma Goddesses.

Under Magzor Gyalmo, as part of her retinue, are the Five Tseringma Sisters or the Five Long-Life Sisters, a group of worldly goddesses. Under this group are the 12 Tenma Goddesses. This group is usually divided into three groups for the purposes of classification. One of these three groups are known as the Four Remati Sisters. Rather than being the same as Magzor Gyalmo, they are part of her entourage. As such, some people mistakenly class her as part of the Remati sisters group since she shares the name.

B) I have looked at the page you referred to in relation to the 12 Tenma Goddess. The reason you got confused is because the two lists are different. This is because different traditions name them or identify them differently. I have another source, which lists the goddesses as follows:

1. Dhagnyi Chenmo Dorje Kundrakma
2. Paldan Hari Dorje Yamakyong
3. Gangkyi Yumchen Dorje Kunzangma
4. Drokchen Khordul Dorje Geg-kyi-tso
5. Gangkar Shamey Dorje Chenchikma
6. Kharak Khyungtsun Dorje Pelgi Yum
7. Serchen Khading Dorje Lumo
8. Mari Rabjam Dorje Drakmo Gyal
9. Kongtsun Demo Dorje Pokham Kyong
10. Tsenla Laro Dorje Menchikma
11. Mentsun Chenmo Dorje Yamosil
12. Yuyi Drilbu Dorje Zulema

As mentioned earlier, the exact names of the goddesses will differ slightly amongst the various traditions. This is not to say that they are not the same, it is just that their names appear differently.

C) When you recite prayers, you can recite in whatever language you are familiar with. For example, in my own daily practice I used to recite only in English. Now that I have become a little more familiar, I recite in Tibetan as well. However, it is not a rule that the prayers must be recited in Tibetan. When the meaning behind the prayers and the motivation from the side of the practitioner is good, then prayers work. Some people prefer to recite in Tibetan because there is flow and rhythm to the prayers, compared to the English translation but this is not necessary. You can recite in any language you are familiar with.

D) Nyenchen Thanglha is a deity that is indigenous to Tibet. In fact he is the mountain god of the Nyenchen Thanglha mountain range and interestingly is the god associated with the plateau upon which the Potala Palace is built on in Lhasa. When worldly deities are bound by an enlightened being, they stay bound. When stories relate that they were bound again, this actually means that they retook their oaths or promises in front of other enlightened beings. This is somewhat similar to practitioners re-taking their vows, for example their refuge, bodhisattva and tantric vows, in order to repair them. So this does not mean that the enlightened beings are not powerful, but from the side of the god, that he made his oaths again.

E) In regards to Dorje Yudronma divination it is better to have the received the necessary empowerments, permission and commentaries from a Guru before engaging in the divination. This is to ensure that the practitioner has the qualifications to engage in the divination successfully. It is also advisable that one train under the guru to understand everything about the divination method before starting to practice on your own.

F) Dorje Legpa and Nechung are not the same deity. Nechung is known to be a Gyalpo spirit, whereas Dorje Legpa is actually a Theurang spirit. Therefore they are two entirely different beings. Dorje Legpa is actually part of the ‘Ma Za Dam Sum’ or the ‘Three Terma Protectors’ who are propitiated mainly in the Nyingma tradition. You can read more about Dorje Legpa here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/dharma-protectors-of-tibetan-buddhism.html. In regards to Nechung, you can read more here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/nechung-the-retiring-devil-of-tibet.html. As for why prophecies from the Nechung oracle can be mistaken, please see my previous replies to you. If I remember clearly, I have given some possible reasons already.

G) You are correct that Yamantaka is an emanation of Manjushri. His consort is actually known as Vajra Vetali and is an emanation of Saraswati. Yamantaka and Vajra Vetali are in the form of a Yidam or meditational deity. Yamantaka/Vajra Vetali’s practice belongs to the Anuttarayoga tantra or Highest Yoga Tantra. Through this practice one can gain enlightenment in just one lifetime.

In the case of Palden Lhamo, she is also an emanation of Saraswati but in the form of a Dharma protector. The role of a Dharma protector is to clear obstacles and provide the necessary conditions for practice. Their practice does not lead to enlightenment, but aids practitioners so they can concentrate on the practices that DO lead to enlightenment. This includes the Yidam practice of Yamantaka as mentioned above.

Palden Lhamo is known as the consort of Mahakala, which is true. There are actually over 75 different forms of Mahakala, all of whom are emanations of different Buddhas. For example Four-Faced Mahakala is an emanation of Manjushri in the form of a protector. Six-Armed Mahakala on the other hand is an emanation of Chenresig. Therefore Palden Lhamo can be the consort of Mahakala.

H) Torma itself is an offering of food to the Buddhas. Therefore traditionally it is made of food substances, which usually include barley flour and butter. There are actually a lot of different uses and variety of torma for different purposes. The most common form of torma is the one associated with the row of sensory offerings offered on one’s altar. This can be replaced with a pack of biscuits if you like. Other people replace this with a fixed torma offering. These are the plastic ones you have come across. Most commonly, these are used for fixed sensory offerings on one’s altar to represent the offering of food.

I) There are many different ways to make a prayer wheel. You are right that for traditional prayer wheel mantras were written with very good ink or gold if the mantras were handwritten. These days however, I believe that people print out the mantras necessary rather than write them by hand. If you would like to know more about prayer wheels and their construction, you should get hold of the book ‘Wheel of Great Compassion’ by Lorne Ladner. This book explains the manner in which one can create their own prayer wheel. I have not read the book myself but am told it includes the information you would need for this.

J) In regards to politics, I am not familiar with the current elections to possibly make an informed decision. From a Buddhist perspective however, a good candidate would be the one who promotes peace, harmony, well-being and religious harmony. You should not support those that perform dubious actions, lie, cheat or who persecute others. Instead support those with positive qualities.

K) In regards to Nechung’s history, yes he is considered a very powerful deity. There are differing accounts to his origin, some say he was a war god from Mongolia while others say that he was an ancient god from Persia. However, in both accounts he came to Tibet and was very powerful. Then he was subdued by Guru Rinpoche who bound him by oath to serve the Dharma. You can read more here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/nechung-the-retiring-devil-of-tibet.html

L) In regards to the last section of your questions, the links you have provided are from an unreliable source. The whole purpose of this website is to deride Buddhism in all its forms as something negative. This is obviously not the case. The rituals associated with 4-Armed and 6-Armed Mahakala would have been used to clear obstacles. This would have been portrayed as a spiritual battle. What the protectors would actually have been battling against would have been the negative karma of the people at the time.

In regards to the nine-headed demon, I do not believe that it would have been Rahula because Rahula is oath bound, which means he would not go against an enlightened being. This means he would definitely not fight with any of the Mahakala protectors. When they refer to the nine-headed demon, it does not refer to Rahula. I hope this helps.

Thank you.

Dear Tsering Dolker,

Thank you. Answering your Dharma questions is what the Kechara Pastors are here for. I completely agree with you on this regards. In my previous answer, I was not saying that I or anyone else at Kechara holds this mistaken view about women. I was just stating that some people may hold this view about women in regards to your original question.

Please do feel free to ask more Dharma questions if you have any. Thank you.

Dear Ling Po,

The practice of the deity Chakrasamvara belongs to the Anuttarayoga Tantra (Highest Yoga Tantra) and as such the greatest of the siddhis attainable is complete enlightenment within one lifetime.

Siddhis are actually of two types. These are called mundane siddhis and supra-mundane siddhis. Mundane siddhis are abilities that usually only last for one lifetime. However supra-mundane siddhis are abilities that are never lost as they arise from our accumulated merits. These abilities are with us from lifetime to lifetime until we achieve enlightenment.

Generally speaking the benefits of Chakrasamvara’s practice include the transformation of one’s mind, purification of past negative actions and the clearing of obstacles. This is coupled with the accumulation of merits, wealth, attainments and good health. Specifically Chakrasamvara practice grants the siddhi of abandoning the twelve interdependent links of samsara (represented by his twelve arms) through the four doors of liberation (symbolised by his four faces). These four doors are: (1) an understanding of emptiness, (2) signlessness or absence of attributes, (3) wishlessness or the absence of aspiration and (4) the ultimate emptiness or the lack of composition of all phenomena. Through Chakrasamvara practice one can also harness the usually destructive energies of attachment, anger, desire and hatred as a means to achieving enlightenment. Instead of supressing these energies, you channel these negative energies into something beneficial.

As an Anuttarayoga Tantric practice, the unique attainments Chakrasamvara grants is preventing ordinary or uncontrolled death; and transforming the bardo (intermediate stage between death and rebirth) and the process of rebirth as paths towards enlightenment. Usually during these process we are at the mercy of the effects of our karma. But this system can grant you the unique power to control these events. During our practice of Chakrasamvara we actually transform our perception of all mundane experience as a higher spiritual path.

On a side note, but an important one, Heruka Chakrasamvara’s practice is unique amongst all the Buddhist tantras. While all the others degenerate over time, Chakrasamvara’s practice is the only tantra whose effectiveness actually increases as the times degenerate further. Therefore we are extremely fortune if we are able to make a connection with Chakrasamvara, especially in our current Kaliyuga age. I hope this helps.

Thank you.

Dear Tsering Dolker,

Thank you for your question. You have asked a very good question. The Buddhas are enlightened beings therefore they have equanimity for all sentient beings including men and women. However, as you have said, some temples do not allow women to enter.

This is most likely due to the fact that one or more of the deities that have shrines in the temple are not enlightened beings. For example there may be a temple to a certain god. This god could have a consort such as a goddess or unenlightened dakini. Since unenlightened beings are still subject to emotions, this consort may become jealous or angry at seeing another women in the temple, therefore cause the woman harm. For this reason, women may not be allowed to enter the temple.

On the other hand there are some people who believe that during a woman’s monthly cycle, she become ritually ‘unclean’ due to her bodily processes. At this time women may not be allowed to enter certain temples as they are ‘unclean’.

There are others that believe that during a woman’s monthly cycle, since there are major changes happening in the body, this effects the energy or ‘winds’ in their bodies. At this point they are susceptible to outside energies, and being inside a temple where there is a powerful being, this may have a negative effect on them. This is why they are sometimes not allowed inside.

However the examples I have given above are for temples in which there are unenlightened deities. Most Tibetan Buddhist temples will not include these unenlightened deities such as these. For example in Kechara, since we pray to the enlightened Buddhas, women can enter all our temples. I hope this helps.

Thank you.

Dear Harold Musetescu,

Thank you for your question. There are many forms of Vajrapani. Could you provide me with more information as to the specific form of Vajrapani that you would like to know about?

Personally, I have not come across a form of Green Vajrapani in my personal practice, therefore I cannot give you any more information. If you can provide me with the specific name of the deity you would like to know more about I may be able to find out.

However, I do know of a green form of Vajrapani, who belongs to the mandala of the Kalachakra deity. In this form, Vajrapani is green, with three faces. These are green, red and white. He has six hands. In his right hands he holds a Vajra, curved flaying knife and axe. While in his left hands he holds a bell, a skull and head of Brahma. I hope this helps.

Thank you.