Dear Thorim,

Yes, there are practices that help with this situation. In fact all practices within Buddhism effect a beneficial change in one’s mind. The best practice for this would be the Guru Yoga of Lama Tsongkhapa, known as the Gaden Lhagyama in Tibetan. I myself have experienced the tremendous benefits of this practice. If engaged in with faith and conviction then this practice can really transform your life. In fact the Guru Yoga of Lama Tsongkhapa is one of the central practices within the Gelug tradition, from the beginner to the most advanced practitioner. It is a practice which includes both sutric aspects and tantric aspects that can be practiced without initiation, so is very beneficial in one’s life.

Lama Tsongkhapa’s practice has too many benefits to list them all here, but in essence as the emanation of Manjushri, Chenresig and Vajrapani, his practice bestows wisdom, compassion and spiritual power. This practice leads to a more calmer and stable mind, which counters any anxiety you are facing.

You can find the Guru Yoga of Lama Tsongkhapa here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/tsongkhapa-prayers.html#1. There are a lot of other prayers to Lama Tsongkhapa available on this page, if you have the time you can read through them and recite those that you like. I really like ‘A Song Rapidly Invoking Blessings’. I have recited this regularly ever since learning about Lama Tsongkhapa.

There is a video commentary by His Eminence 25th Tsem Rinpoche for this practice here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/me/tsongkapas-daily-practice-video-commentary.html

There is a whole section of this blog dedicated to Lama Tsongkhapa with many and varied articles on the life, practice and significance of the practice. Click here to read: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/category/tsongkhapa.

If you would like to know more about Lama Tsongkhapa, there is a book entitled ‘Tsongkhapa – a powerful guide to a spiritual practice’ and a box set to help start your practice available here: http://www.vajrasecrets.com/tsongkhapa-a-simple-guide-to-a-powerful-practice and here http://www.vajrasecrets.com/tsongkhapa-boxset-english.

I hope this helps. Thank you.

Dear Lukas,

Thank you for your question. The world would indeed be a nice place if we all developed compassion for our ‘opponents.’ If we did this then we wouldn’t have any ‘opponents’ as we would be compassionate towards each other and understand each other’s pain and suffering. I’m not sure why you think the pastors who answer here have any form of neuroses or anger management, but thank you for the offer to refer us to your doctor.

Please be reminded that this blog is one of religious learning and mind transformation, therefore please refrain from using expletives here in the future.

Thank you.

Dear Bradley,

Thank you for your question. The verse you are referring to is the first verse of the Praise to Dorje Shugden:

“Though gone to the state of the Sugatas countless aeons ago,
In order to benefit the teachings and migrators, as whatever tames beings,
Your hundreds of emanations are endowed with the 27 enlightened activities;
Praise to the pervading lord, mighty Dorje Shugden.”

These twenty-seven enlightened activities are enumerated in the last verses of Chapter Eight of the Abhisamayalankara taught by Maitreya to Arya Asanga. It is commonly called the Ornament of Clear Realisation in English. This text is of great importance to most Tibetan Buddhist lineages and in the Lam Rim Chenmo, or Great Stages on the Path to Enlightenment, Lama Tsongkhapa actually states that it is the root text of the Lam Rim tradition as founded by Jowo Dipamkara Atisha. This text is still one the five great texts studied by monks in the Geshe programme throughout Gelug monasteries. A thorough explanation of these twenty-seven points is a topic of intense philosophical study, however I have listed them below:

1. The enlightened being performs deeds that appease beings in the Six Realms (God Realm, Demi-god Realm, Human Realm, Animal Realm, Hungry Ghost Realm and Hell Realm).
2. Bringing sentient beings to the Dharma using four ways: generosity, using good speech, training them according to their level of intelligence and in stages, and by practicing what they teach.
3. Having the understanding of what defilements are and the methods of purifying them.
4. The true character of their activities for the benefit of all sentient beings, which is from the basis of realising that all sentient beings do not exist inherently.
5. The practice of the Six Perfections: generosity, morality, patience, joyous effort, concentration and wisdom.
6. Teaching the virtuous path to Buddhahood, which is the abandonment of the 10 non-virtues: killing, stealing, sexual misconduct, lying, divisive speech, harsh words, idle talk, covetousness, ill-will and wrong view.
7. The practice of insight into the emptiness of all phenomena.
8. The non-dual nature of all phenomena.
9. The understanding that all dharmas as being merely conventional symbols.
10. The insight into the absence of a basis in all dharmas.
11. The maturing of living beings along their spiritual path through skilful means.
12. The path of a Bodhisattva.
13. The systematic effort to block all inclinations to make realistic assumptions.
14. The attainment of enlightenment.
15. A residence in various Buddha-fields.
16. Displaying the form of a being who is to take only one more rebirth, thereby ensuring the attainment of enlightenment.
17. Working tireless for the benefit of all sentient beings in cyclic existence.
18. The virtuous acts which consist in looking after all beings.
19. The limbs of enlightenment.
20. The condition in which the fruits of his actions are never lost, diminish or extinguished.
21. The vision of true reality, knowing all phenomena of experience.
22. The forsaking of all perverted views.
23. The cognition which allows the understanding of the method which allows him to forsake the perverted views assuming the absence of all entities.
24. The state of complete purity.
25. The ability to have various forms to engage in various activities, which results from his pure condition.
26. The comprehension of the non-distinction between conditioned and unconditioned phenomena.
27. Nirvana – full and complete enlightenment.

When listing them out completely, it can get somewhat overwhelming to understand how this relates to us as practitioners. In order to make them more relatable, they have been categorised into three parts, which make us understand them better:

1. Activities through which the Buddhas bring beings to the Dharma.
2. Activities through which the Buddhas help sentient beings to practice the Dharma.
3. Activities through which the Buddhas help sentient beings to achieve enlightenment.

In essence, all the emanations of Dorje Shugden display the above twenty-seven activities. In brief these bring people to the Dharma, help beings practice the Dharma and ultimately help beings gain full and complete enlightenment themselves. I hope this helps.

Thank you.

Dear T,

Both insomnia and fatigue can be caused by a worried or stressed mind, if not from physical exhaustion. In this case, one needs to calm the mind and relax the body in order to ease insomnia and fatigue. There are many techniques that can help with this. I’ll mention two here.

The first is mental quiescence meditation or single pointed concentration meditation. Even with this there are many methods you can use, but to make it simple, you can use the breath as your focus. This is known as breathing meditation. To practice this, sit in a quiet place either cross legged or in a chair if you prefer. And simply become aware of your breathing, concentrating on the space between your upper lip and your nose. Gently become aware of breathing in and out. If any thought comes into your mind, do not get carried away with the thought, but simply bring your focus back to your breathing and let the thought disappear by itself.

There are other more advanced methods once you are familiar with breathing meditation, which can be found in texts such as Liberation in the Palm of Your Hand by Pabongka Rinpoche (Day 21), which concentrates on a visualised image of Buddha Shakyamuni instead of the breath. But one things to remember is that meditation can be difficult for people, so it is better to start with short sessions, not longer than 5-10 minutes at first. Gradually over time you will be able to increase this time frame. The key to meditation is to consistently engage in it every day. This shouldn’t be difficult because it is only 5-10 minutes long.

The second is to engage in the Guru Yoga of Lama Tsongkhapa, concentrating on the recitation of the Mig Tse Ma mantra. This is an extremely beneficial practice as it invokes upon the energies and blessings of Lama Tsongkhapa, and helps to significantly calm the mind, even if we are not consciously aware how troubled our mind is. Concentrating on the mantra recitation also acts as focus for single pointed concentration as well. You can watch a commentary to this practice by His Eminence the 25th Tsem Rinpoche here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/me/tsongkapas-daily-practice-video-commentary.html. If you are interested in this practice, there is a box set which can help you start the practice available here: http://www.vajrasecrets.com/tsongkhapa-boxset-english and a written commentary available here: http://www.vajrasecrets.com/tsongkhapa-a-simple-guide-to-a-powerful-practice. I hope this helps.

Thank you.

Dear Thorim,

For the visualisations of the Guru Yoga of Lama Tsongkhapa, during which you recite the Mig Tse Ma mantra, His Eminence 25th Tsem Rinpoche has given a very good commentary on the practice, available to watch here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/me/tsongkapas-daily-practice-video-commentary.html

The most common forms of visualisations for this practice can be found in the book ‘TSONGKHAPA – A Simple Guide to a Powerful Practice’ which is available at any Kechara Paradise outlet in Malaysia, or can be invited only here: http://www.vajrasecrets.com/tsongkhapa-a-simple-guide-to-a-powerful-practice. This includes the visualisations on gaining the Seven Wisdoms, as well as other visualisations. These visualisations are excellent, as they not only help a person achieve meditative stabilisation, but invoke the blessings and energy of Lama Tsongkhapa.

As for the Sadhana, it does not need to be recited in Tibetan. It can be recited in English or any other language. In fact, I would suggest, as you start your practice that you recite in the language you are familiar with, as you will be able to understand the words and meaning of each verse clearer. Later on, if you want, you can start reciting in Tibetan. Sadhanas and especially mantras should be recited out aloud, but softly. Sadhanas and mantras are not recited in the mind, but spoken. For mantras as they are the form of the Buddhas in sound, they should be softly vocalised. I hope this helps.

Dear Ming,

Thank you for your question. Traditionally it is advised that we do not mix traditions or even lineages. There is a very valid reason for this, if we mix traditions or lineages then we are in the danger of becoming confused in our practice. This occurs because each lineage or tradition explains the path of practice in different ways, suited to the practitioners of that particular tradition. For example, think of both as separate paths to the same destination. It would be better that we follow one and get to our destination, rather than keep switching between the two paths and perhaps get lost or take a very long time to reach the destination. Both paths have been tried and tested in their efficiency to achieve enlightenment.

This is not to say that there is only one correct lineage, on the contrary, it is said that Buddha Shakyamuni taught 84,000 different methods to achieve enlightenment, as such both the Han style Vajrayana and Tibetan Vajrayana are both valid paths to enlightenment. However if we practice one of these methods and achieve results which is enlightened attainments it is better and more effective than practicing two or more and run the risk of confusing ourselves or our practices. I hope this helps.

Dear Chan,

Thank you for informing us that the number for Venerable Chow is not in service. I have searched online and have not found a new number to contact Venerable Chow. I will make some inquiries and update here if I find a new contact number. Thank you for your offering to donate to her cause. We must always care for all sentient beings, to repay their kindness and to develop compassion.

Dear Lee,

I am sorry to hear that you have been going through tough times. When we experience difficulties in our life, it is due to our negative karma manifesting. This karma is immeasurable, having been accumulated over many countless lifetimes, and we experience the obstacles because a set of conditions has triggered this negative karma. Sometimes when reciting mantras, negative karma can open up, as mantras are effective in purifying negative karma. When our negative karma manifests however and we experience difficulties, instead of being frustrated or upset, the high lamas teach us to rejoice that this karma is manifesting and therefore we never have to experience it again. What’s more, this negative karma manifests while we are under the protection of our Guru and the Three Jewels, so we do not experience it as severely as we otherwise might have.

For example, if we have the karma to meet with a fatal car accident, perhaps we do get into a car accident. But thanks to the merit accumulated from our mantra recitation (which connects us to the protection of, for example Dorje Shugden), we only walk away with a few cuts and bruises, but we do not die. The karma was there and had to be purified; we would have to experience it in some way and at some point but what is worse, to experience the karma as a minor car accident in this life, or to experience it in our next life where we may be reborn in a hell realm?

Hence relying on the Buddhas and engaging in the recitation of mantras does not mean that our entire life will immediately be free from negative experiences. Relying on the Buddhas means that we learn the methods to stop ourselves from creating futher negative karma, as well as the methods to purify negative karma. One such method is that of mantra recitations which are recommended by the Buddha himself, as well as every other attained master since then. It does not make sense that they would recommend to us any activity that is ultimately harmful to us. The Buddhas are by definition compassionate beings and mantras are actually the energies of the Buddhas in the form of sound. Therefore according to Buddhist logic, the use of mantras can never truly harm you. In fact they will always try to benefit you, but can only do so depending on our karma.

Buddhist practitioners, rather than see difficulties as something negative, actually take these experiences to train the mind to become centred and withstand various circumstances so we can experience personal growth. Therefore in essence, it is not that the Buddhas are not strong any more, but that one’s own negative karma can stop the Buddhas from helping us. Therefore the purification of karma is very important.

I am glad that you believe in karma and so are living virtuously. This is something everyone should aspire to, regardless of the level of conviction they have in the Buddhas. If you would like to start reciting the mantra again, can I suggestion that you recite the mantra of Dorje Shugden: OM BENZA WIKI BITANA SOHA. As Dorje Shugden is a Dharma protector, his energies actually make our life smoother, and significantly lessen the negative effects of our karma. I really hope this short explanation helps.

You may also find this link useful in explaining the purpose and benefits of reciting mantras, to aid in your learning: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/mantras-holy-words-of-power.html.

Dear Thorim,

When you are starting out in either meditation or mantra recitation, the balance between the two is entirely up to you and how much time you can spare in your daily life. Both have very beneficial results.

You can indeed take the mantra recitation as the main practice, in fact the mantra is considered one of the most important aspects of daily practice, as it is through mantra that we are able to invoke upon the enlightened energies of the Buddhas. In traditional Tibetan Buddhist retreats, one actually concentrates on the mantra and accumulates a certain amount, typically 100,000. This is however for an intensive retreat setting.

Depending on the type of meditation you are engaging, the recitation of mantra can be used as the main part of the practice. For example to develop single pointed concentration, many people concentrate on counting the breath, or concentrate on an object. However you can also concentrate on the sound of the mantra. So you can develop single-pointed concentration. This can be coupled with various visualisations during the mantra recitations as well.

In essence there is no set balance between the two, as mantra recitation can actually be used as a form of meditation, while at the same time invoking the enlightened energies of the Buddhas.

Dear friend,

The Dharma is holy and can definitely be used to transform the mind. In fact Dharma is for the transformation of the mind. Each and every sentence of the Dharma can be used in one way or another to deepen one’s spiritual practice and transform the mind to benefit others. You can recite sentences of the Dharma to aid your practice for sure.

Mantras however are specifically the energies of the Buddhas in the form of sound, so are defined as such in the various scriptures. All mantras bestow the blessings of the Buddhas and enlightened beings, plant imprints in our mindstreams and aid us in our journey towards enlightenment. In fact mantras are so powerful that they can lead us to enlightenment. These mantras were taught by the Buddhas themselves, and have been passed on throughout the ages until today, therefore the energies of these Buddhas flow through these mantras.

There are mantras that also have very specific benefits. For example the mantra of Manjushri is known to increase one’s intelligence and memory whilst the mantra of Dorje Shugden is known to provide protection, clear obstacles and bring conducive conditions for both our secular and spiritual wellbeing. You can learn more about mantras, their purpose and their benefits here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/mantras-holy-words-of-power.html.

Dear an,

What you have written here is something very beneficial for your spiritual practice, but it is more of an aspirational prayer rather than a mantra. Reciting this mirrors the refuge prayer that includes the Bodhicitta motivation. This is very good because it reminds you and motivates you to practice compassion and loving-kindness for all sentient beings.

The word ‘mantra’ in English and other languages does not really convey the real meaning of the word. Nowadays mantra simply means something that is repeated over and over again, but the true meaning is that mantras are actually the energies of the Buddhas in the form of sound so they are considered very sacred. They were given by the Buddhas themselves so they are very powerful to recite and meditate on. You can read more about mantras here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/mantras-holy-words-of-power.html. This is a very good teaching all about the purpose and meaning of mantras.

Dear Pseudonimo gracias

The term ‘samadhi’ is very board in its definition, it can refer to a wide variety of states of meditative concentration. There are very high states of meditation attained by high level beings through which they can indeed manifest what they want. However when they have reached this state, they have lessened their attachment. As such what they manifest is usually not what they ‘want’ because their attachments have been lessened.

What they usually manifest from meditative states are things that teach the Dharma to others or help others with the Dharma practice to achieve enlightenment. So in essence yes, you can manifest things through the power of Samadhi, but this takes a very high level being who has achieved the higher states of meditation and also, the things that we may wish for now will not be what the these higher level pracitioners would manifest. This is because on a normal level we have much more attachment, so what we wish for and desire, usually only binds us further into samaric existence, where as a high level practitioner would have less attachment, therefore would only use his/her attainments to benefit others. I hope this helps.

Dear Bradley,

Your question is a very sincere one and shows that you are really trying to keep your precepts well. I really rejoice for you. Anything that happens in life, is due to karma. Therefore the reason why you have an ant infestation is because you have a karmic link to all the little ants that invade the house. That being said you are facing this problem because this karma still exists, therefore in order to solve the problem you need to get rid of this karma and one way in which you can do so is through purification practices, such as the 35 Confessional Buddhas or Vajrasattva recitation. You can recite the prayer remembering the Four Opponent Powers: Refuge, Regret, Remedy (the recitation) and Resolve. Then dedicate the merits to the ants. You should think strongly that through the purification, the karma is cut, and you wish them a good rebirth and that they can practice the Dharma and achieve enlightenment. This will go a long way in helping the problem on a spiritual level.

On a physical level, you can try using essential oils such as Peppermint, Tea Tree, Clove, Lemon or Orange. Just put a few drops in a piece of cotton wool and leave near the areas that are infected. Alternatively you can dilute in water and spray on the areas that are effected. You can also use vinegar or apple cider vinegar instead of essential oils. I had tried both before and they work. Just make sure you do not spray directly on to the ants as this will kill them.

Alternative you can create a citrus spray. Simply add peels (lemons, oranges, etc.) into a pot and cover with water. Heat this up until steaming, and then let cool down. For more effect, let it cool overnight. Then strain and you can use this as a spray. I hope this helps.

Dear Thorim,

There is no “highest” compassion meditation per se. All compassion meditation if done correctly leads to the same goal which is the development of compassion, but more than that it is the internalisation of compassion. This leads one to operate every minute of every day from this compassion.

When studying compassion, to ensure that the practice is successful, one should study, contemplate and train on a graduated path, as detailed in the various Lam Rim teachings. As the great Lama Atisha said, to have a firm practice that results in real transformation, “train yourself in stages.”

The most comprehensive of these teachings would be Lama Tsongkhapa’s Lam Rim Chenmo. However this work is rather large, so two good texts which are easily read and understandable are Liberation in the Palm of Your Hand by Pabongka Rinpoche and Joyful Path of Good Fortune by Geshe Kelsang Gyatso.

I will concentrate on an explanation of Liberation in the Palm of Your Hand. In this particular text, out of all the methods of meditating on compassion, Pabongka Rinpoche specifically mentions two particular systems.

Method One: Developing Bodhicitta through the Cause & Effect Instruction
This method works by primarily seeing all sentient beings as those you are attracted to (those you care about), rather than focusing on neutrality and those you have aversion for (those whom you dislike). This method was used by such great masters as Arya Chandrakirti, Chandragomin and Santarakshita. In a nutshell, there are eight sections to this method:

1. Developing immeasurable equanimity: through meditation on the three types of beings – those whom you like, are neutral towards and dislike.

2. Understanding all sentient beings to be your mother: through this one begins to develop compassion for all sentient beings and begins to understand that in previous lifetimes they have all been our mothers.

3. Remembering their kindness: Since all sentient beings have been our mothers, they have showed us immense kindness before.

4. Repaying their kindness: this leads one to start acting out of compassion rather than meditating on it intellectually. This creates a powerful shift and physical transformation in one’s life.

5. Love through the force of attraction: this means that now one meditates on all sentient beings as your children, therefore you have a strong disposition to want to look after all of them. This furthers your compassion and makes you act out of compassion even stronger.

6. Compassion: this is the stage of realisation that all sentient beings are suffering in samsara, there we develop the unshakable aspiration that all sentient beings, without exception need to be free from their suffering.

7. Altruism: this means that we take the responsibility to relieve all sentient beings from their suffering.

8. Bodhicitta: we come to the realisation that ultimately we will not be able to help all sentient beings in our current state, which is the same as theirs, helplessly being reborn again and again in samsara. Upon reflection we deduce that the only possible way to help all sentient beings is to become a fully enlightened being – a Buddha, who has the capacity to benefit beings spontaneously and effortlessly. We then develop the conviction that it is not possible to benefit others until we have achieve full omniscience and with this comes a yearning to attain complete enlightenment ourselves, in order to help others.

Some people think that this is too basic, and that they already have this wish. This view however is mistaken because this is actually an advanced and core practice on the path towards enlightenment. This Mahayana motivation to become enlightened for the sake of all sentient beings must be internalised correctly rather than a mere intellectual understanding. And this is one of the purposes of training in compassion.

–

Method Two: Seven-Point Mind Training (Advanced Tonglen)
This method works as at developing equanimity through exchanging self and others, focusing on equalising feels of like, dislike and neutrality. This method was used by the great Shantideva. There are seven sections to this:

1. Teaching of the preliminaries: which are the Small and Medium Scopes of the Lam Rim teachings.

2. Training in the two types of Bodhicitta: which are the Relative Bodhicitta and the Ultimate Bodhicitta.

3. Meditating on equalising the self and others.

4. Contemplating the many faults arising from self-cherishing.

5. Contemplating the many good qualities resulting from cherish others.

6. The actual contemplation on the interchange of self and others.

7. With the previous points as the basis, the way to meditate on giving and taking.

If you are practicing Tonglen, and would like to strengthen your practice. I would suggest that you read up on this section of the Lam Rim, it will help you greatly. I hope my explanation helps.

Dear Harold Musetescu,

Yes Dorje Shugden wealth vases do exist, or more correctly Gyenze Dorje Shugden wealth vases exist as the form of Dorje Shugden that is invoked for the creation of wealth vases is Gyenze. There are many practices through which wealth vases can be created and one of these is Dorje Shugden.

In 2015 Kechara hosted the Venerable 7th Panglung Kuten, an oracle of Dorje Shugden, who also takes trance of various other protectors. During that time the Panglung Kuten was kind enough to consecrate our Yangkam or Wealth Cabinet was constructed in Kechara Forest Retreat. One of the most precious items placed inside Yangkams are wealth vases. Apart from various other wealth drawing items and offerings, the main set of wealth vases in the Yangkam are Dorje Shugden wealth vases. These were very kindly created and consecrated by the Panglung Kuten himself at Kechara Forest Retreat. You can read more about the purpose and creation of the Yangkam here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/kechara-13-depts/get-involved-in-the-wealth-box-project-in-kfr.html

You can read more about the practice of Gyenze Dorje Shugden here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/prayers-and-sadhanas/dorje-shugden-gyenze-to-increase-life-merits-and-wealth.html

You can invite Dorje Shugden wealth vases from any of our Kechara Paradise outlets in Malaysia or online here: http://www.vajrasecrets.com/wealth-vases if you are not based in Malaysia.

Dear Thorim,

If I have understood your question correctly you are actually asking about the Ultimate Truth. Within the Buddhist tradition following Acharya Nagarjuna’s Middle Way Philosophy there are two truths. The first is known as the Conventional Truth and the second is the Ultimate Truth. To understand emptiness we need to have a firm grasp of the first and a realisation of the second.

Conventional Truth
This is the understanding that phenomena exists, but are empty of inherent existence due to their reliance on all other phenomena. For example, we exist due to our component parts, which are reliant on our parents, our parents’ existence is reliant on our grandparents, and so on. This is just one way to view Conventional Truth.

Ultimate Truth
This is the understand that that all phenomena are empty of inherent existence. Our perception of reality is based on this understanding in contrast to Conventional Truth, which is more of an intellectual understanding.

I believe that you are referring to the Ultimate Truth when you mention ‘subtle’ emptiness. There are definitely meditations on this type of emptiness. These meditations exist in both the Sutric path and the Tantric path. However these sorts of meditations are not effective without a very firm grasping of the Conventional Truth.

You can read an excellent commentary to Emptiness which touches on the Two Truths by way of an explanation of The Praise to Buddha Shakyamuni and The Essence of Wisdom Sutra (Hear Sutra) by Sermey Khensur Lobsang Tharchin in his book ‘The Key to the Treasury of Shunyata’. Through meditation and contemplation on these texts one can develop an understanding of emptiness. Step by step one is able to progress further and further to the subtler levels of emptiness.

Within tantric practice there are meditations that concentrate on this form of emptiness, however they can only successful when one has an immovable intellectual grasp first. I hope this helps to answer your question.

Dear 1,

Thank you for your question. There is no special protector associated with Cittamani Tara’s practice according to His Eminence 25th Tsem Rinpoche. This is because Cittamani Tara’s practice is special, as Tara herself is considered a protector.

Tara has 21 forms, of which some of them are very wrathful. These wrathful forms of Tara can protect practitioners from black magic, spirit harm, demons, and negative influences from negative astrological effects from the stars and constellations, and other dangers. These forms protect us from the various types of interferences that Dharma protectors would ordinarily do as well.

In fact within the prayer known as ‘Longing for Tara’ by Matisara, it states that when you propitiate Tara sincerely with full faith, you do not need to engage in the practice of a Dharma protector. This is because Tara herself will provide you will all the help you need, from material sustenance and friendship to being your protector. In fact in the prayer it says that some Dharma protectors are not fulfilling their roles and some of the Buddhas have ‘sunk’ into the state of nirvana, so Tara acts as a protector.

Tara is considered the Guru, Yidam and Protector. She has already manifested in various forms that fulfill the roles of a Dharma protector. This is why you can commonly see that she is called Tara the Protector.

Dear Eli Levine,

I have not received teachings on the Bardo Thodol or the various mediation techniques associated with the text. However from your explanation if a person is able to achieve the Sambhogakaya form, then they would necessarily have achieved the enlightened state of a Buddha. This is very much a possibility because Lama Tsongkhapa has stated that there are three periods in which one can practice and achieve enlightenment through the tantric path and they are our everyday waking state, the dream or sleeping state and lastly the bardo state.

From what you have mentioned to occur, i.e. to recognise the correct lights from the Five Buddha Families, this would necessarily involve an expert understanding of the bardo state, through intense study of the Bardo Thodol, and very in-depth and stable meditations, first concentration meditation and then meditation on the process of death (in order to recognise that you are in the bardo) and then finally extensive visualisation meditations to familiar yourself with the visions/lights that appear in the bardo (to recognise that the lights are from the Five Buddha Families). Following this it is possible to achieve the Sambhogakaya form but would take much effort on the part of the practitioner.

Lama Tsongkhapa, however, stated the best and effective way to gain enlightenment would be at the moment of death, arising in the illusory body and achieving enlightenment in that state rather than any other, including the bardo. This is achieved by practicing the completion stages of Highest Yoga Tantra in waking life. One of the reasons for this is that while you are in the bardo it is difficult to keep a very focus and balanced mind, and you are completely and utterly under the throes of karma and delusions. Therefore for what you have mentioned to occur would take a lot of effort and mental stabilisation achieved during life, which could be used in the bardo state after death. I hope this helps.

Dear Denise,

The article on Pineal Glands was an external article, therefore the Kechara pastors do not have any knowledge or experiences in practicing the activation of Pineal Glands, nether are we trained in this. Perhaps you could search more online for the information you would like to know. I’m sure you will find reputable websites with accurate information details how one foes about activating the Pineal Glands. I am sorry that I cannot be much more help on this matter.

Dearest Eli Levine,

I would suggest that you get a copy of Liberation in the Palm of Your Hand, which is a Lam Rim text from the notes of Kyabje Pabongka Rinpoche’s teachings that were written down and edited by Kyabje Trijang Rinpoche. Alternatively you could get a copy of Joyful Path of Good Fortune by Geshe Kelsang Gyatso, which is another great Lam Rim text. Both these texts are excellent and can guide practitioners on the Buddhist path very well, in all aspects of the path including the development of compassion.

Another book, which is presented in a very easy to understand manner is Compassion Conquers All, by His Eminence 25th Tsem Rinpoche and details the practical application of the Eight Verses of Mind Transformation. There is another book which is excellent to study and that is Compassion in Tibetan Buddhism.

As you can see and have no doubt come across in your readings, there is a multitude of resources out there that teach the development of compassion. However, the key here is that you need to actually apply the methods listed in the resources, rather than just have an intellectual knowledge as this will not get you very far.

As with all the Buddhist practices and philosophies, the key is the actual practice of what you have studied. From the rest of your explanation is seems that you have not come to a thorough understanding of some other aspects of the Buddhist paths. This is a reason why it is important to train oneself in a graded path, step by step and is why teachings such as the Lam Rim are very important on our spiritual path towards enlightenment. One of the things we need to remember and realise is the falseness of our perceptions of not only samsaric existence but our expectations of what our spiritual path should be like. Most of the time when on the spiritual path, we have our own expectations or wants of how our spiritual path should be, but in most cases even these are due to our own attachments.

In regards to compassion you should learn up and practice the following:
1. The practice of the Six Perfections.
2. The Eight Verses of Mind Transformation.
3. The importance and practice of Bodhicitta (using both the Cause & Effect Instruction, and the Seven-Point Mind Training). These can be found in the various Lam Rim texts, especially the Liberation in the Palm of Your Hand.

It is the actual practice of these, and not just an intellectual understanding of the method that will led to the development of compassion. The spontaneous instances of what you think is compassion, is only the very beginning and comes about from an intellectual understanding rather than an actualisation of the practice. Once you beginning to practice further, you will see that your compassion will increase and widen to include more and more beings, and there will be more instances in which this occurs, until it becomes your very being. That is how the development of compassion occurs, it is through effort, learning and practice rather than something that is spontaneous. I hope this helps.