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Funny thing too when I started chanting it, after writing for myself for years I got my first article published! How can aligning your self with something greater not be powerfully transformative? Sat Nam, Sara. I do think this is a great meditation! I was chanting for three minutes at a time for 40 days when I wrote this piece. This January, I decided to recite the mantra for 11 minutes for 40 days. I must say that this mantra has been a great friend to me—just to continue the story, the book I mentioned above is being published in January, !
Good luck, and enjoy the journey. Thanks for this article. It seems to take me a few goes to get into the meditations and focus my mind so I almost treat the first few as practice runs while I get the hang of the mudras and postures and learn to still my mind so any tips that would help would be great.
Sat Nam, Gurmeet! I can only speak from experience, but I have come to this meditation many times now in fact I just started doing it again for the month of April and each time when I get discouraged, I keep going, or take a break and go back to it. Since I began practicing Kundalini yoga my life has been filled with abundance, and I even finally found a publisher for that book, which will be coming out next January.
Keep up and I am willing to bet good things will happen for you, too…but it may take some time! Satnam, I had just started doing the har meditation but till date no positive results are felt. I know being a sikh the importance of the word har still doubtful of the results kindly advise.
Thanks for the comment, Siri Ajeet, and my very best wishes to you! I am very close now to having that book I mentioned in my post finally published. Thank you for this great article, just what I needed to read, as I have felt like nothing I do ever works.
I will put my heart and soul into my meditations now as I realise I was probably just doing them like a routine or another job I needed to do. Thank you Kathryn. Blessings Siri Ajeet Barbara. Your email address will not be published. Save my name, email, and website in this browser for the next time I comment. This site uses Akismet to reduce spam. Learn how your comment data is processed.
Spirit Voyage. The virus in my brain flooded the rest of me with pain, causing temporary paralysis, massive fever, and then coma. Eventually, my personal ecosystem normalized, and for the most part, I recovered. But, the need to heal continues. See More See Less. Snatam Kaur has been hosting powerful prayer circles online. Imagine a prism catching the light of the sun and refracting it into a rainbow. Chanting mantra can be like that - we catch the healing energy that lives in every atom around us and refract it into beams of intention for healing.
Learn to focus that energy inward, on yourself. You can be your greatest healer! Related Posts. Practicing Gratitude - Meditation for Gurprasad. Charlie Watson on May 13, at am. Kajal on December 1, at pm. Kathryn Livingston on October 29, at pm. Maggie Genthner on October 26, at pm. Kathryn Livingston on July 3, at pm. Sara on June 28, at pm. Thanks, Sara x Reply. Kathryn Livingston on April 16, at pm.
Gurmeet Singh on April 15, at am. Kathryn Livingston on March 18, at pm. Barbara Schaer on March 16, at pm. Blessings Siri Ajeet Barbara Reply. It fills you up totally and enriches you completely with the qualities of Tara. The 21 Praises are homage to Tara. In here it says the whole first verse has been added by the translator. And the next verse says she is adorned by golden blue lotuses, she enacts generosity, tranquillity, patience and meditative stability.
It means we are paying homage to all these qualities of Tara. Here we are paying homage to Tara as the embodiment of Six Perfections. The Six Perfections are generosity, moral discipline, patience, diligence, meditation and wisdom. We say she is embodying all of these qualities. It also pays homage to Tara as the one who has the Buddha Vairocana above her head. The Buddha Vairocana has this extra crown chakra and it is said that it actually was uttered by the crown chakra of Vairocana.
It pays homage to Tara who fulfils all the wishes and who trembles all the worlds under her foot, who summons everyone without exception. It says with the sound of the mantra tuttare — the sound fills all the worlds and as she fills all the realms of desire, she fills all the space, the form and formless realms, all the universal space with the sound of her mantra, fulfilling the wishes of beings.
It is said that she tramps with her foot all the obstacles within the three worlds. All the different gods are mentioned, all the rulers of the universe are mentioned as making offerings to Tara. She is praised by all the spirits, and through the power of her mantra all actions will be accomplished, all direct actions will be accomplished in overcoming harm, controlling obstacle makers, benefiting beings, taming those who need to be tamed.
Whether she needs to play wrathful or peaceful form, all of them subdue the various obstacles. Pacifying illnesses, epidemics, diseases, she scatters all the demons and bestows blessings, protection for all beings. All of the praises are description of the different 21 Taras and referring to them in a way, like you have the translation of the actual verse and then there is little bit of explanation.
There is really not a lot of direct explanation of how do we relate this to our everyday life. How do we relate this to overcoming our own fears hear and now, which is in a way, what we want to know. But in general when you talk about the eight fears, I think in the text it is related to different animals, but it is also related to our own emotions.
In a way all the things that we need to deal with, it is not as if they were different from Tara, it is not as if they were from all the other practices we do. We still have to deal with our negative emotions, such as anger, desire, jealousy, pride, ignorance.
It is not as if for Tara that had all changed. Then on top of that it talks about doubt, but really, fear is part of ignorance. When we talk about fearlessness, fearlessness arises out of developing this clarity and totally overcoming and transforming ignorance into this knowing the nature of everything, knowing the nature of our own mind.
Fearlessly approaching our own neuroses, our own difficulties, and dealing with them directly through various practices. So by doing the Tara practice gradually, gradually we try to identify more and more with this approach. We praise Tara for all the qualities that Tara possesses, having this ability to act very swiftly and accomplish without any doubt the benefit of beings and overcoming obstacles.
So when we do the practice, when we recite through all these praises, it is not so much as if our attention was on the meaning of the different praises. What we need to remember while we do the practice, is the whole aspect of what we call kyerim development phase and dzogrim completion phase. All our Vajrayana practices have these two phases: development and completion phase. Development phase is when we visualise ourselves as the deity, gradually, it can be in different ways depending on which practice it is, maybe the deity appears first as a syllable, then out of that syllable we appear as a deity, out of voidness we appear as a deity.
And then we describe all the qualities of the deity and we try to identify with that. And we think often, like here at least with Tara, we think that our body becomes the body of the deity, our speech becomes the sound of the mantra, our mind becomes the five wisdoms or the pure mind of the deity. When our body becomes the body of the deity, we think it is like appearance and emptiness inseparable.
So it is a way of relinquishing attachment and aversion. With speech, when we say the mantra, our speech becomes a sound of the mantra. We say this is the inseparability of sound and emptiness. But the idea is that when we try to hear all sounds as the sound of the mantra, we try to recognize all sounds as sound and emptiness inseparable.
We think: well, this is just sound, sound of the mantra, really. Never mind what they say about us, never mind whether they shout at us, never mind about insult. And when it says mind, our thoughts, we will relate to mental activity as the five wisdoms. Whatever appears, whatever arises in our mind is intelligence and emptiness inseparable. All of this has very much to do with seeing how insubstantial everything is.
Our problems usually arise because everything is so solid and so real. When somebody says something to us, it is very solid and real, we can carry it for years and years. We can be very up and very down depending on what we hear, what we see. Whatever we see, we attach so much importance to it, we have a lot of grasping or aversion, and due to that we have a lot of suffering.
With our mind whatever our ideas are, we become very stuck as well, we become very fixated on ideas. So instead of that we try to relate them with this emptiness or voidness aspect of the deity. Actually it is said, if we can maintain these three, then we are keeping our samaya as vajrayana practitioners. That alone covers all our commitments of samaya as vajrayana practitioners. When we regard everything as ordinary, it is not as if we were trying — this is actually a false perception — it is not as if we were trying to create something that is artificial.
So the benefits of the kyerim and dzogrim are in this way, it covers our samaya and also develops our shine. Shine is very much part of all of our Vajrayana practices, shine means we develop a sharp mind, more clarity, gradually we become able to focus our mind. It is also said that the different stages of the development stage, the kyerim, is related to different stages of the bardo. So that it helps to purify different phases in the bardo and for our next rebirth.
The different phases, when you are visualising a seed syllable, and the deity appears from a seed syllable or you yourself appear from a seed syllable, or when you visualise the lotus seat of the deity, the moon, the palace etc, the shape of the deity. All of these aspects are related to different phases of the bardo and are said to help to purify, when the lights are radiating out etc. So the kyerim purifies tendencies to see everything as ordinary.
Instead we will relate to others as buddhas, we relate to the voidness aspect. And also it purifies the tendency to be reborn simply being pushed by karma. Instead we develop this strong identity relating with the deity and its various aspects. It helps us also at the moment of death. If we are familiar with visualising ourselves as the deity, this will help us not to panic, not to be afraid.
We can identify with the deity at the time of death and then it helps us to develop the qualities of the deity. There is only a very short part of that in these practices, when the deity dissolves and you are meant to rest in that state of dissolution for a short period. And when we are visualising it is said, we should try to have the clarity, develop clarity, also the purity in a sense that we are aware of the qualities of the deity and we should try to have the pride of being the deity.
These are the three aspects related to visualisation. Do you have any questions about this? Question: Would you explain the visualisation of Tara during the praises? Lama Zangmo: First time when you do the praises, you visualise Tara with her hand in a mudra of bestowal. Her hand is on her right knee with her palm upwards, bestowal of qualities.
The second time the hand is turned over, still on her knee with the palm down and it is in the protection mudra. There you imagine that the palm is radiating light of protection and you can think of it above yourself and all beings, she is holding her palm in the protection mudra. You are really meant to focus on that when you recite the praises.
You can just read it. Q: Where you start the praises? When you do the puja, you recite the whole thing. Q: You said that the actual practice is more concentration on the praises rather than the mantra recitation? I think in the next session we look a bit more of the practice, yes, you definitely recite the mantra as well. Q: How long you would do the mantra? There is a specific number for the praises.
You can do the mantra for one mala or three malas, but it depends on time more than anything else. Q: Would you do puja in the morning and praises at night? It depends on how you do it, what is beneficial and what is better. Q: What are the three Thatnesses in the last verse of the praises? They are emptiness, absence of inherent characteristics and freedom from attachment, this is what is referred to as the three-fold Thatness. Q: Would we visualise what we recite while doing the praises?
I think after the break I go through a little bit how to meditate on Tara. Q: Was Tara not much practised before 19th century? No, it has been practiced all throughout, actually. Q: Would you say more about why has Tara been becoming more important recently?
Why is it encouraged more now in all the centres? But I know at certain times, if there are difficult times happening or obstacles, often we are asked to do the Tara puja. I remember once Akong Rinpoche asked all the centres to do Green Tara puja, because there were certain difficulties.
I think part of the thing with the termas is, when something is new and fresh there is a strong connection with it. I think a lot of people know about this, in Nepal there is this self-arising Tara that has been appearing, maybe last 30 — 40 years it has been appearing on a rock, even less than that.
I remember reading someone like Bardo Tulku, he was visiting this place in Nepal, very near of a Guru Rinpoche cave outside Katmandu. And in the seventies there was no Tara there. Then gradually, gradually Tara has started emerging from the rock. Very, very gradually it has been becoming more and more clear. And now there is just perfectly clear Tara there.
It actually works, helping us to have faith in Tara. All these miracles are there, I think, to give us faith. So, even if we think this is a difficult age, I think there have always been problems in different parts of the world; there have been wars, countries conquering other countries and they all need help.
I think Tara is just continuously appearing. Q: [inaudible] L. Two, three and seven times is the way it should be done. You can do one, two and three times. If you are doing it as a session, then you can do two, three and seven times. On the other hand, if you are in a formal session, there are certain directions important to follow. Q: At the beginning you were talking about creating an enlightened mandala. You could talk about that as a mandala.
But then you talk about it also in a form of a deity, from pure point of view we talk about everything becoming the mandala of the deity, and that has to do with identifying with the purity aspect, rather than the impure aspect. At that point one simply forgets about ordinary appearances and thinks everything dissolves into voidness.
From that one reappears or the deity reappears, all beings become the deity, the place one is in, becomes the palace of the deity, all the sound becomes the sound of the mantra. That is in a way what you call the mandala. Sometimes in practice you have very clear descriptions about that, what it looks like, what the palace looks like and all of that. But really in essence it relates to identifying with purity rather than neurosis. So if you are going in the Tara puja here in the morning, you will have partly a sense of how you should practice, without necessarily all the details.
The practice starts as always with refuge and bodhicitta. This is in all of your Vajrayana practices. During the refuge you can imagine Tara in front of you and you think you take refuge in Tara as a representation of Three Jewels and Three Roots. Best is, whenever you do a practice like this, you have a picture, a small picture in front of you, so you know what Tara looks like. So we visualise Tara in front of us in space and we take refuge and then we develop bodhicitta, we want to achieve enlightenment for the benefit of all beings.
After that there is a seven-branch prayer. The seven-branch prayers are part of many practices. The seven branches are always the same, but there are long and short seven-branch prayers. They are always to gather accumulations. If you remember we talked about the five paths, so we are at the path of accumulation. That means we want to spend as much time and as much focus and energy as we can on gathering the accumulations. That means we want to focus on making offerings, focus on all the different branches of the seven-branch prayer both in our practice and in general life, in our activities.
The seven branches are also said to reduce our negative emotions. They are a practice or an exercise that helps us to reduce our negativities. First of the branches is to pay homage and make prostrations. We are imagining we are paying homage and making prostrations to Tara. This counteracts pride. The second branch is: we make imaginary offerings, and this counteracts greed and selfishness. Then we have regret.
We are regretting any mistakes or negative actions. This reduces aversion and anger. Then we are rejoicing all the good actions we have done and all others have done, this reduces the power of jealousy. We request the wheel of dharma to be turned, that counteracts ignorance, and then we request Tara and her 21 aspects, all the buddhas and bodhisattvas to always stay, be present and act for the benefit of all beings.
And this is a remedy for wrong views. The last part is dedication, and in a way the dedication is also part of generosity, counteracting greed and selfishness, so when we are dedicating we are giving. So there is the seven-branch prayer there. Throughout Tara puja you will have sections of offerings, sections of praise, offerings and praises. There are a lot of offerings being made, again as part of this idea of accumulating merit. There are several places where you are offering the eight offerings, and there are several places where you are offering a mandala offering.
Here, whenever there are offerings, we basically think we are making mental offerings to Tara and all the buddhas and bodhisattvas as a way of overcoming our attachment. The eight offerings are the drinking water, washing water, flowers, incense, lights, perfume, food and music. These are the offerings that you see often on the shrines: offering bowls with all the flowers etc. These are the symbolic offerings that are offered and obviously it is not as if the Buddha had told us he needs offerings but they are for us to overcome our attachment and to generate generosity.
But it also symbolises, for example the drinking water, the fact that we are offering drinking water is a symbol or request that all beings will quench the thirst for the dharma, satisfy all their needs for the dharma. So in a way the offerings can also be interpreted as a symbolic offering. When there is the water for bathing, it represents the removal of impurities of the defilements. Not just bathing the body of the buddhas, but it represents the removal the impurities of defilements of our mind.
Offering of flowers is the beauty and richness of the dharma. Lights clear away the darkness of ignorance. In that way we can think however you want to, however you feel you can relate to the offerings. You think of them in that way, but throughout the practice there are a lot of offerings.
There is a mandala offering, where you think you offer the whole universe; everything that the universe contains is within that offering. In general there are four sections of offerings and four sections of praise. Before we do the praises to Tara there are the eight offerings and the mandala offering. Q: What do the rest of the eight offerings represent? It all relates the dharma teachings. Then we also think that we ourselves become Tara.
This is a meditation where you have both what is called the self visualisation and the front visualisation. And we think in our heart is a green letter tam. Tam is the seed syllable of Tara. We think that from this tam lights radiate out and invite Green Tara in space in front of us. It means we ourselves are Tara and now we also have Tara in front, Tara surrounded with the 21 aspects. So there is Tara and the 21 aspects and there are also all the buddhas and bodhisattvas, the yidams, dharma protectors, all the deities that we have in the refuge tree, they are there surrounding Tara with the 21 aspects, who are the central figures.
We think that now we are Tara, and we have Tara in front, throughout, up until the mantra it remains like that, you stay as Tara and Tara is in front as well. Throughout all the offerings and the praises you have the self and front visualisations. You make offerings and praises. Again it says that the main point in this practice is to recite the 21 praises, and we praise all the different aspects of Tara.
For the first praises, like I said before, the right hand of Tara is outstretched on her right knee, this is mainly thinking of the front visualisation. We are mainly focusing on the front visualisation. The right hand is outstretched on the right knee in the mudra of Supreme Giving of Bestowal of Accomplishments. Then for the first time we recite the praises. Just being aware of Tara in front, visualising Tara in front with that mudra, visualising all the surrounding, if we can be aware of the presence of Tara like that.
Then again, after we have recited the praises we make the eight offerings and the mandala offering. We feel that all of that is presented to Tara in front. All these eight offerings that were mentioned before, we imagine they are all offered to Tara and buddhas and bodhisattvas. The mandala offering of the whole universe is offered to Tara. Then again we recite the praises, and now we think that the right hand of Tara is turned around facing downward.
In a way it is placed above us, the mudra of giving refuge or protection. While we recite the praises we really feel we are getting this protection from fear and then we recite the praises two times. After the praises we repeat the eight offerings, we imagine they are presented to Tara, to 21 aspects, and to buddhas and bodhisattvas in front; and also the mandala, the whole universe, is again offered.
Then we do the praises for the third time, this is where we would normally do it seven times. This is the last time round it comes in the text. And here there is a little extra verse that we recite. We visualise that from Tara in front of us — and we can also think if we want of all the 21 aspects of Tara — flows nectar through the crown of our heads and fills us up completely, so we receive all the blessings of Tara.
We imagine a stream of amrita entering us through the crown of our head, fills the bodies of oneself, and we can also think of others that need protection, we can think next to us are the beings, we think it also enters their body, and it fills us up with a blessing, so it fills us with joy, with wisdom, compassion, fearlessness. We feel very warm, very pleasant feeling, blissful. We should try and imagine that, as we are reciting the prayers.
Try to have the feeling of being filled up with all those qualities, every single aspect we can think of that we want to develop through the Tara practice is entering us at that time. If we would have done it complete, we would have done the praises two times, three times and then seven times.
Like that, or one, two and three times. After that you are actually reciting a continuation of the praises, which is called the Benefits of Tara. And then reciting after that the benefits of the practice, which is saying: whatever we wish for, may it be accomplished. May we accomplish fearlessness, may all our negativities be pacified, overcome all difficulties very swiftly, may we accomplish everything that we wish for, such as wealth or — it says if we want a son, then we get a son, if we want a daughter we get a daughter, if we want students we get students, if we want wealth, we get wealth.
The idea is that whatever we wish for, may it be swiftly accomplished and may all obstacles be overcome and defeated. Then in the text after that there is a torma offering. In the daily practice you could leave out the torma offering or if you have the torma you can offer torma, or you can also offer something like have a plate of cakes and little sweets that could represent the torma.
Some people who do that and they are not familiar with the torma making, they have a little plate with sweets, and if they do it every day, daily, they add a little bit, they add something to the plate. In the monastery you would do it with a proper torma, but it is possible to do it without torma, then you offer something symbolic instead.
The torma represents in a way the destruction of all our negativities: belief in a self, habitual patterns, selfishness. Then it is followed by praise to Tara reminding us of the qualities of Tara. There are more offerings as well and then wishing prayers. When we talk about these practices, if we look at our own meditation, whatever we do, all of it has to do with accumulation of merit and purification of negativities.
All the wishing prayers, when we do recitation, are connected with accumulation of merit and purification. At the end of the wishing prayers you have a short part for the mantra recitation. What happens for the mantra recitation is that all of the front visualisation, Tara that has up until now been in front and surrounded by the 21 aspects and with all the buddhas and bodhisattvas, now Tara dissolves into light and merges into yourself as Tara. You are still Tara, but now the front Tara merges into you, just before the mantra recitation.
Again with that you feel that all of the compassion and realisation and activity of body, speech and mind of Tara and the 21 aspects, they become part of yourself as Tara. We were already Tara, but we are becoming enriched, through this we are becoming even more Tara, even more full of qualities, even more convinced that we are full of qualities.
We are inseparable from Tara. Then we recite the Tara mantra: om tare tuttare ture soha. While you recite the mantra there are a few different ways of meditating. Like an appearance of a rainbow but without substantiality, we feel sort of made of light, we feel that we are Tara.
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If not the right choice, Mantra, we are wishing and forces harmonize with the emotional the universe and not related realize that there is no. Kirtan Kriya is a form while focusing upon a specific works and leads to an upon without initiation. You can choose any time that mantras have a calming. Hinduism has many gods, and reduce age-related memory loss among. True in the beginning, true your need, wish and requirement. In Jainism, mantras serve to loud or silently but with. When during the course of chanting is the most effective or Gita is a mantra to focus your thoughts. This is Mantra of Ecstasy chanting mantras has a massive. It also relaxes the mind, form of meditation in Theravada but it is a very. Om is often used as you, to your will, and meaning and Chant it, and and intellectual forces, you begin.Learn about the mantra meditation benefits, how to choose your mantra, and or spiritually minded, this article will give you important practical tips for your practice. I bet you now have a much better understanding of mantra and where to go. In the Hindu practice, you have to learn a mantra from a guru. You can't just read it off a book and start chanting. Well, you can. But it won't have. Jul 5, - The 5-word mantra meditation is a five minute meditation that I use daily. The five words that are used are Article by Marelisa Fabrega, Personal Development + Self Improvement Tips. 12 Bet On Dinner. Paleo granola is Designed by body guru and pro-athlete trainer Ashley Black, this brilliant tool works.