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Om or aum (help·info) (written universally as ॐ; in Devanagari as ओं oṃ [õː], औं auṃ [ə̃ũ], or ओम् om [õːm]) is a mystical sound of Sanskrit origin, sacred and important in various Dharmic religions such as Hinduism, Buddhism, and Jainism. The syllable is also referred to as omkara (ओंकार oṃkāra) or aumkara (ओंकार auṃkāra), literally "om syllable", and in Sanskrit it is sometimes referred to as प्रणव (praṇava), literally "that which is sounded out loudly".
Om is also written ओ३म् (ō̄m [õːːm]), where ३ is दीर्घ (dirgha, "three times as long"), indicating a length of three morae (that is, the time it takes to say three syllables)—an overlong nasalized close-mid back rounded vowel—though there are other enunciations adhered to in received traditions. It is placed at the beginning of most Hindu texts as a sacred incantation to be intoned at the beginning and end of a reading of the Vedas or prior to any prayer or mantra. It is used at the end of the invocation to the god being sacrificed to (anuvakya) as an invitation to and for that God to partake of the sacrifice.. The Māndukya Upanishad is entirely devoted to the explanation of the syllable. The syllable consists of three phonemes, a (Vaishvanara),[1] u (Hiranyagarbha), and m (Ishvara), which symbolize the beginning, duration, and dissolution of the universe and the associated gods Brahma, Vishnu, and Shiva, respectively.[2] The name Omkara is taken as a name of God in the Hindu revivalist Arya Samaj and can be translated as "I Am Existence"[citation needed].
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The Sanskrit name for the syllable is, from a root nu "to shout, sound", verbal pra-nu- being attested as "to make a humming or droning sound" in the Brahmanas, and taking the specific meaning of "to utter the syllable om" in the Chāndogya Upanishad and the Shrauta Sutras. More rarely used terms are akṣara (lit. symbol, character) or ekākṣara (lit. one symbol, character), and in later times omkāra becomes prevalent.
Phonetically, the syllable is /aum/, which is regularly monophthongized to [õː] in Sanskrit phonology. It is sometimes also written with pluti, as o3m (ओ३म्), notably by Arya Samaj. When occurring within a Sanskrit utterance, the syllable is subject to the normal rules of sandhi in Sanskrit grammar, however with the additional peculiarity that after preceding a or ā, the au of aum does not form vriddhi (au) but guna (o) per Pāṇini 6.1.95 (i.e. 'om').
The om symbol is a ligature of Devanagari ओ+ँ (oṃ, encoded in Unicode at U+0950 ॐ, the Tibetan script variant ༀ at U+0F00, and the Chinese version 唵 at U+5535 or 吽 at U+543D).
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Practices
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The syllable om is first described as all-encompassing mystical entity in the Upanishads. Today, in all Hindu art and all over India and Nepal, 'om' can be seen virtually everywhere, a common sign for Hinduism and its philosophy and theology. Hindus believe that as creation began, the divine, all-encompassing consciousness took the form of the first and original vibration manifesting as sound "OM".[3] Before creation began it was "Shunyākāsha", the emptiness or the void. Shunyākāsha, meaning literally "no sky", is more than nothingness, because everything then existed in a latent state of potentiality. The vibration of "OM" symbolizes the manifestation of God in form ("sāguna brahman"). "OM" is the reflection of the absolute reality, it is said to be "Adi Anadi", without beginning or the end and embracing all that exists.[3] The mantra "OM" is the name of God, the vibration of the Supreme. When taken letter by letter, A-U-M represents the divine energy (Shakti) united in its three elementary aspects: Bhrahma Shakti (creation), Vishnu Shakti (preservation) and Shiva Shakti (liberation, and/or destruction).[3]
The syllable is mentioned in all the Upanishads, specially elaborated upon in the Taittiriya, Chāndogya and Māndukya Upanishad set forth as the object of profound religious meditation, the highest spiritual efficacy being attributed not only to the whole word but also to the three sounds a (a-kāra), u (u-kāra), m (ma-kāra), of which it consists. A-kara means form or shape like earth, trees, or any other object. U-kāra means formless or shapeless like water, air or fire. Ma-kāra means neither shape nor shapeless (but still exists) like the dark energy content of the Universe. When we combine all three syllables we get AUM which is a combination of A-kāra, U-kāra, and Ma-kāra.[4]
The Katha Upanishad states:
The Chāndogya Upanishad (1.1.1-1) states:
The Bhagavad Gi:tā (8.13) states that:
In Bhagavad Gi:tā (9.17): Lord Krishna says to Arjuna - "I am the father of this universe, the mother, the support and the grandsire. I am the object of knowledge, the purifier and the syllable Oḿ. I am also the Ṛig, the Sāma and the Yajur Vedas."
The Bhagvad Gi:tā (17.23) has:
In the following sūtra it emphasizes, "The repetition of Om should be made with an understanding of its meaning".[6]
In the book Om Chanting and Meditation Amit Ray states:
Om is not just a sound or vibration. It is not just a symbol. It is the entire cosmos, whatever we can see, touch, hear and feel. Moreover, it is all that is within our perception and all that is beyond our perception. It is the core of our very existence. If you think of Om only as a sound, a technique or a symbol of the Divine, you will miss it altogether. ..... Om is the mysterious cosmic energy that is the substratum of all the things and all the beings of the entire universe. It is an eternal song of the Divine. It is continuously resounding in silence on the background of everything that exists. [7]
In Purānic Hinduism, Om is the mystic name for the Hindu Trimurti, and represents the union of the three gods, viz. a for Brahma, u for Vishnu and m for Mahadev which is another name of Shiva. The three sounds also symbolize the three Vedas (Rigveda, Samaveda, Yajurveda).
According to Hindu philosophy (see Māndukya Upanishad), the letter A represents creation, when all existence issued forth from Brahma's golden nucleus; the letter U refers to Vishnu the God of the middle who preserves this world by balancing Brahma on a lotus above himself, and the letter M symbolizes the final part of the cycle of existence, when Vishnu falls asleep and Shiva has to breathe in so that all existing things have to disintegrate and are reduced to their essence to him. More broadly, Om is said to be the primordial sound that was present at the creation of the universe. It is said to be the original sound that contains all other sounds, all words, all languages and all mantras.
In Advaita philosophy it is frequently used to represent three subsumed into one, a triune, a common theme in Hinduism. It implies that our current existence is mithyā and maya, "falsehood", that in order to know the full truth we must comprehend beyond the body and intellect the true nature of infinity. Essentially, upon moksha (mukti, samādhi) one is able not only to see or know existence for what it is, but to become it. When one gains true knowledge, there is no split between knower and known: one becomes knowledge/consciousness itself. In essence, Om is the signifier of the ultimate truth that all is one.
When Om is a part of a place name (for example Omkāreshwar), or is used as a man's name, it is spelled phonetically using ordinary letters of whatever Indian alphabet is used in the area. The adherents of Arya Samaj always use the ordinary letters अ(Ah), ऊ(ooh) and म(ma) to write Om.
In Jainism, Om is regarded to be a condensed form of reference to the Pañca-Parameṣṭhi, by their initials A+A+A+U+M (o3m). The Dravyasamgraha quotes a Prakrit line:
Thus, ओं नमः (oṃ namaḥ) is a short form of the Navkar Mantra.
Buddhists place om at the beginning of their Vidya-Sadaksari or mystical formulary in six syllables (viz., om mani padme hum) as well as most other mantras and dhāranis. As a seed syllable (bija mantra), it is also considered holy in Esoteric Buddhism.
The syllable is often written with the Chinese character 唵 (pinyin ǎn) or 嗡 (pinyin wēng) in Buddhist texts of East Asian provenience.
A key distinction should be made here between Buddhism as it arose in Nepal and Buddhism after the migration of the teachings to Tibet under the guidance of Padmasambhava. In its original form, Buddhism in Nepal was characterized mainly by types of mindfulness meditation and did not involve the chanting of Om or of mantras.[8] Buddhism in Tibet after the merger with Bon Shamanism, and heavy Hindu influence, is now characterized by the AH bija and can be roughly translated as representing pure spirit (the fifth element in the Tibetan system).
Paying close attention to the calligraphic representation, the Vedic or Indian OM is what most Westerners are used to and the Tibetan script OM is less widespread in popular culture.[9] Even Tibetan handicrafts made in India tend to use the Nepali OM for recognizability.
Ik Onkar (Modern Punjabi ਇੱਕ ਓਅੰਕਾਰ, Ikk Oankar, iconically ੴ in the Gurmukhi script — a combination of the numeral one ੧ and the letter ūṛā ੳ with the vowel marker hōṛā — and sometimes written in full as ਏਕੰਕਾਰੁ,[10] ikonkar) is the statement of the uniqueness of God in Sikhism,[11] and is commonly translated simply as "one God".[12] Within the phrase, the figure ੧, pronounced ik, is the numeral one, and the word onkar is a figurative reference to God: the Hindu concept of om being combined with ਕਾਰ, kar, to mean "creator of om"[13] — the word ਕਾਰ appearing several times in the Guru Granth Sahib, and meaning "create", "work", or "action".[14] Thus, although om is referenced, Sikhism uses it only to starkly emphasize its monotheism without subscribing to its philosophy in and of itself.[13]
Wikimedia Commons has media related to: Aum |
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Dalai Lama | |
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Gendun Drup, 1st Dalai Lama |
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Reign | 1391–1474 |
Tibetan | ཏཱ་ལའི་བླ་མ་ |
Wylie transliteration | taa la'i bla ma |
Pronunciation | [taːlɛː lama] |
THDL | Dalai Lama |
Pinyin Chinese | Dálài Lǎmā |
Royal House | Dalai Lama / Takla |
Dalai Lama | |||||||
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Chinese name | |||||||
Traditional Chinese | 達賴喇嘛 | ||||||
Simplified Chinese | 达赖喇嘛 | ||||||
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Tibetan name | |||||||
Tibetan | ཏཱ་ལའི་བླ་མ་ | ||||||
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The Dalai Lama is a high lama in the Gelug or "Yellow Hat" branch of Tibetan Buddhism. The name is a combination of the Sino-Mongolian word далай (dalai) meaning "Ocean" and the Tibetan word བླ་མ་ bla-ma (with a silent "b") meaning "chief, high priest".[1]
In religious terms, the Dalai Lama is believed by his devotees to be the rebirth of a long line of tulkus who are considered to be manifestations of the bodhisattva of compassion, Avalokiteśvara. Traditionally, the Dalai Lama is thought of as the latest reincarnation of a series of spiritual leaders who have chosen to be reborn in order to enlighten others. The Dalai Lama is often thought to be the leader of the Gelug School, but this position belongs officially to the Ganden Tripa, which is a temporary position appointed by the Dalai Lama who, in practice, exerts much influence. The line of Dalai Lamas began as a lineage of spiritual teachers; the 5th Dalai Lama assumed political authority over Tibet.
For certain periods between the 17th century and 1959, the Dalai Lamas sometimes directed the Tibetan government, which administered portions of Tibet from Lhasa. The 14th Dalai Lama remained the head of state for the Central Tibetan Administration ("Tibetan government in exile") until his retirement on March 14, 2011. He has indicated that the institution of the Dalai Lama may be abolished in the future, and also that the next Dalai Lama may be found outside Tibet and may be female.[2] The Chinese government was very quick to reject this and claimed that only it has the authority to select the next Dalai Lama.[3]
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In 1578 the Mongol ruler Altan Khan bestowed the title Dalai Lama on Sonam Gyatso. The title was later applied retrospectively to the two predecessors in his reincarnation line, Gendun Drup and Gendun Gyatso. Gendun Gyatso was also Sonam Gyatso's predecessor as abbot of Drepung monastery. However, the 14th Dalai Lama asserts that Altan Khan did not intend to bestow a title as such and that he intended only to translate the name "Sonam Gyatso" into Mongolian.
... many writers have mistranslated Dalai Lama as "Ocean of Wisdom". The full Mongolian title, "the wonderful Vajradhara, good splendid meritorious ocean", given by Altan Khan, is primarily a translation of the Tibetan words Sonam Gyatso (sonam is "merit").[4]
The 14th Dalai Lama commented:
The very name of each Dalai Lama from the Second Dalai Lama onwards had the word Gyatso [in it], which means "ocean" in Tibetan. Even now I am Tenzin Gyatso, so the first name is changing but the second part [the word "ocean"] became like part of each Dalai Lama's name. All of the Dalai Lamas, since the Second, have this name. So I don't really agree that the Mongols actually conferred a title. It was just a translation.[5]
Whatever the intention may have been originally, the Mongolian "Dalai", which does not have any meaning as a Tibetan term, came to be understood commonly as a title.
The name or title Dalai Lama in Mongolian may also have derived originally from the title taken by Temüjin or Genghis Khan when he was proclaimed emperor of a united Mongolia during 1206. Temüjin took the name Čingis Qāghan or "oceanic sovereign", the anglicized version of which is Genghis Khan.[6]
Tibetans address the Dalai Lama as Gyalwa Rinpoche ("Precious Victor"), Kundun ("Presence"), Yishin Norbu ("Wish fulfilling Gem") and so on.[7]
Sonam Gyatso was an abbot at the Drepung Monastery who was considered widely as one of the most eminent lamas of his time. Although Sonam Gyatso became the first lama to have the title "Dalai Lama" as described above, since he was the third member of his lineage, he became known as the "Third Dalai Lama". The previous two titles were conferred posthumously upon his supposed earlier incarnations.
Yonten Gyatso (1589–1616), the 4th Dalai Lama, and a non-Tibetan, was the grandson of Altan Khan.
The tulku tradition of the Dalai Lama has evolved into, and been inaugurated as, an institution:
The institution of the Dalai Lama has become, over the centuries, a central focus of Tibetan cultural identity; "a symbolic embodiment of the Tibetan national character." Today, the Dalai Lama and the office of the Dalai Lama have become focal points in their struggle towards independence and, more urgently, cultural survival. The Dalai Lama is regarded as the principal incarnation of Chenrezig (referred to as Avalokiteshvara in India), the bodhisattva of compassion and patron deity of Tibet. In that role, the Dalai Lama has chosen to use peace and compassion in his treatment of his own people and his oppressors. In this sense the Dalai Lama is the embodiment of an ideal of Tibetan values and a cornerstone of Tibetan identity and culture.[8]
Verhaegen mentions the trans-polity influence that the Institution of the Dalai Lama has had historically in areas such as western China, Mongolia, Ladakh in addition to the other Himalayan Kingdoms:
The Dalai Lamas have also functioned as the principal spiritual guide to many Himalayan kingdoms bordering Tibet, as well as western China, Mongolia and Ladakh. The literary works of the Dalai Lamas have, over the centuries, inspired more than fifty million people in these regions. Those writings, reflecting the fusion of Buddhist philosophy embodied in Tibetan Buddhism, have become one of the world's great repositories of spiritual thought.[9]
The current Dalai Lama is often called "His Holiness" (HH) by Westerners (by analogy with the Pope), although this does not translate to a Tibetan title.
Before the 20th century, European sources often referred to the Dalai Lama as the "Grand Lama". For example, in 1785 Benjamin Franklin Bache mocked George Washington by terming him the "Grand Lama of this Country".[10] Some in the West believed the Dalai Lama to be worshipped by the Tibetans as the godhead.[11]
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During 1252, Kublai Khan granted an audience to Drogön Chögyal Phagpa and Karma Pakshi, the 2nd Karmapa. Karma Pakshi, however, sought the patronage of Möngke Khan. Before his death in 1283, Karma Pakshi wrote a will to protect the established interests of his sect by advising his disciples to locate a boy to inherit the black hat. His instruction was based on the premise that Buddhist ideology is eternal, and that Buddha would send emanations to complete the missions he had initiated. Karma Pakshi's disciples acted in accordance with the will and located the reincarnated boy of their master. The event was the beginning of the teacher reincarnation system for the Black-Hat Line of Tibetan Buddhism. During the Ming Dynasty, Emperor Yongle bestowed the title Great Treasure Prince of Dharma, the first of the three Princes of Dharma, upon the Black-Hat Karmapa. Various sects of Tibetan Buddhism responded to the teacher reincarnation system by creating similar lineages.
In the 1630s, Tibet became entangled in power struggles between the rising Manchu and various Mongol and Oirat factions. Ligden Khan of the Chakhar, retreating from the Manchu, set out to Tibet to destroy the Yellow Hat sect. He died on the way to Qinghai (Koko Nur) in 1634.[12] His vassal Tsogt Taij continued the fight, even having his own son Arslan killed after Arslan changed sides. Tsogt Taij was defeated and killed by Güshi Khan of the Khoshud in 1637, who would in turn become the overlord of Tibet, and act as a "Protector of the Yellow Church."[13] Güshi helped the Fifth Dalai Lama to establish himself as the highest spiritual and political authority in Tibet and destroyed any potential rivals. The time of the Fifth Dalai Lama was, however, also a period of rich cultural development.[citation needed]
The Fifth Dalai Lama's death was kept secret for fifteen years by the regent (Tibetan: སྡེ་སྲིད།, Wylie: sde-srid), Sanggye Gyatso. This was apparently done so that the Potala Palace could be finished, and to prevent Tibet's neighbours taking advantage of an interregnum in the succession of the Dalai Lamas.[14]
Tsangyang Gyatso, the Sixth Dalai Lama, was not enthroned until 1697. Tsangyang Gyatso enjoyed a lifestyle that included drinking, the company of women, and writing love songs.[15] In 1705, Lobzang Khan of the Khoshud used the sixth Dalai Lama's escapades as excuse to take control of Tibet. The regent was murdered, and the Dalai Lama sent to Beijing. He died on the way, near Koko Nur, ostensibly from illness. Lobzang Khan appointed a new Dalai Lama who, however was not accepted by the Gelugpa school. Kelzang Gyatso was discovered near Koko Nur and became a rival candidate.
The Dzungars invaded Tibet in 1717, and deposed and killed Lobzang Khan's pretender to the position of Dalai Lama. This was widely approved. However, they soon began to loot the holy places of Lhasa, which brought a swift response from Emperor Kangxi in 1718; but his military expedition was annihilated by the Dzungars, not far from Lhasa.[16][17]
A second, larger, expedition sent by Emperor Kangxi expelled the Dzungars from Tibet in 1720 and the troops were hailed as liberators. They brought Kelzang Gyatso with them from Kumbum to Lhasa and he was installed as the seventh Dalai Lama in 1721.[18]
After him [Jamphel Gyatso the VIIIth Dalai Lama (1758–1804)], the IXth and Xth Dalai Lamas died before attaining their majority: one of them is credibly stated to have been murdered and strong suspicion attaches to the other. The XIth and XIIth were each enthroned but died soon after being invested with power. For 113 years, therefore, supreme authority in Tibet was in the hands of a Lama Regent, except for about two years when a lay noble held office and for short periods of nominal rule by the XIth and XIIth Dalai Lamas.It has sometimes been suggested that this state of affairs was brought about by the Ambans—the Imperial Residents in Tibet—because it would be easier to control the Tibet through a Regent than when a Dalai Lama, with his absolute power, was at the head of the government. That is not true. The regular ebb and flow of events followed its set course. The Imperial Residents in Tibet, after the first flush of zeal in 1750, grew less and less interested and efficient. Tibet was, to them, exile from the urbanity and culture of Peking; and so far from dominating the Regents, the Ambans allowed themselves to be dominated. It was the ambition and greed for power of Tibetans that led to five successive Dalai Lamas being subjected to continuous tutelage.[19]
Thubten Jigme Norbu, the elder brother of the present 14th Dalai Lama, describes these unfortunate events as follows:
It is perhaps more than a coincidence that between the seventh and the thirteenth holders of that office, only one reached his majority. The eighth, Gyampal Gyatso, died when he was in his thirties, Lungtog Gyatso when he was eleven, Tsultrim Gyatso at eighteen, Khadrup Gyatso when he was eighteen also, and Krinla Gyatso at about the same age. The circumstances are such that it is very likely that some, if not all, were poisoned, either by loyal Tibetans for being Chinese-appointed impostors, or by the Chinese for not being properly manageable.[20]
Thubten Gyatso, the 13th Dalai Lama, assumed ruling power from the monasteries, which previously had great influence on the Regent, during 1895. Due to his two periods of exile in 1904–1909, to escape the British invasion of 1904, and from 1910–1912 to escape a Chinese invasion, he became well aware of the complexities of international politics and was the first Dalai Lama to become aware of the importance of foreign relations. After his return from exile in India and Sikkim during January 1913, he assumed control of foreign relations and dealt directly with the Maharaja and the British Political officer in Sikkim and the king of Nepal rather than letting the Kashag or parliament do it.[21]
Thubten Gyatso issued a Declaration of Independence for his kingdom in Central Tibet from China during the summer of 1912 and standardised a Tibetan flag, though no other sovereign state recognized the independence.[22] He expelled the Ambans and all Chinese civilians in the country, and instituted many measures to modernise Tibet. These included provisions to curb excessive demands on peasants for provisions by the monasteries and tax evasion by the nobles, setting up an independent police force, the abolishment of the death penalty, extension of secular education, and the provision of electricity throughout the city of Lhasa in the 1920s.[23] Thubten Gyatso died in 1933.
The 14th Dalai Lama was not formally enthroned until 17 November 1950, during the People's Republic of China invasion of the kingdom. In 1951, he and the Tibetan government formally accepted the Seventeen Point Agreement by which Tibet was formally incorporated into the People's Republic of China. Fearing for his life in the wake of a revolt in Tibet in 1959, the 14th Dalai Lama fled to India where he has led a government in exile since.[24][25] With the aim of launching guerrilla operations against the Chinese, the CIA funded the Dalai Lama $1.7 million a year in the 1960s.[26] In 2001, he ceded his absolute power over the government to an elected parliament of selected Tibetan exiles. His original goal was full independence for Tibet, but by the late 1980s, he was seeking high-level autonomy instead.[27] He is still seeking greater autonomy from China, although Dolma Gyari, deputy speaker of the parliament-in-exile has stated "If the middle path fails in the short term, we will be forced to opt for complete independence or selfdetermination as per the UN charter".[28]
Starting with the 5th Dalai Lama and until the 14th Dalai Lama's flight into exile during 1959, the Dalai Lamas spent winters at the Potala Palace and summers at the Norbulingka palace and park. Both are in Lhasa and approximately 3 km apart.
Following the failed 1959 Tibetan uprising, the 14th Dalai Lama sought refuge in India. The then Indian Prime Minister, Jawaharlal Nehru, allowed in the Dalai Lama and his coterie of Tibetan government officials. The Dalai Lama has since lived in exile in Dharamshala, in the state of Himachal Pradesh in northern India, where the Central Tibetan Administration is also established. Tibetan refugees have constructed and opened many schools and Buddhist temples in Dharamshala.[29]
By the Himalayan tradition, phowa (Tibetan) is the discipline that transfers the mindstream to the intended body. Upon the death of the Dalai Lama and consultation with the Nechung Oracle, a search for the Lama's reincarnation, or yangsi (yang srid), is conducted. Traditionally it has been the responsibility of the High Lamas of the Gelugpa Tradition and the Tibetan government to find his reincarnation. The process can take around two or three years to identify the Dalai Lama, and for the 14th, Tenzin Gyatso it was four years before he was found. The search for the Dalai Lama has usually been limited historically to Tibet, although the third tulku was born in Mongolia. Tenzin Gyatso, though, has stated that he will not be reborn in the People's Republic of China.[30] In his autobiography, Freedom In Exile, he states that if Tibet is not free, he will reincarnate elsewhere."
The High Lamas used several ways in which they can increase the chances of finding the reincarnation. High Lamas often visit the holy lake, called Lhamo La-tso, in central Tibet and watch for a sign from the lake itself. This may be either a vision or some indication of the direction in which to search and this was how Tenzin Gyatso was found. It is said that Palden Lhamo, the female guardian spirit of the sacred lake, Lhamo La-tso, promised Gendun Drup, the 1st Dalai Lama in one of his visions "that she would protect the reincarnation lineage of the Dalai Lamas." Ever since the time of Gendun Gyatso, the 2nd Dalai Lama, who formalised the system, the Regents and other monks have gone to the lake to seek guidance on choosing the next reincarnation through visions while meditating there.[31]
The particular form of Palden Lhamo at Lhamo La-tso is Gyelmo Maksorma, "The Victorious One who Turns Back Enemies". The lake is sometimes referred to as "Pelden Lhamo Kalideva", which indicates that Palden Lhamo is an emanation of the goddess Kali, the shakti of the Hindu God Shiva.[32]
Lhamo Latso ... [is] a brilliant azure jewel set in a ring of grey mountains. The elevation and the surrounding peaks combine to give it a highly changeable climate, and the continuous passage of cloud and wind creates a constantly moving pattern on the surface of the waters. On that surface visions appear to those who seek them in the right frame of mind.[33]
It was here that during 1935, the Regent, Reting Rinpoche, received a clear vision of three Tibetan letters and of a monastery with a jade-green and gold roof, and a house with turquoise roof tiles, which led to the discovery of Tenzin Gyatso, the 14th Dalai Lama.[34][35][36]
High Lamas may also have a vision by a dream or if the Dalai Lama was cremated, they will often monitor the direction of the smoke as an indication of the direction of the rebirth.[30]
Once the High Lamas have found the home and the boy they believe to be the reincarnation, the boy undergoes a series of tests to affirm the rebirth. They present a number of artifacts, only some of which belonged to the previous Dalai Lama, and if the boy chooses the items which belonged to the previous Dalai Lama, this is seen as a sign, in conjunction with all of the other indications, that the boy is the reincarnation.
If there is only one boy found, the High Lamas will invite Living Buddhas of the three great monasteries together with secular clergy and monk officials, to confirm their findings and will then report to the Central Government through the Minister of Tibet. Later a group consisting of the three major servants of Dalai Lama, eminent officials and troops will collect the boy and his family and travel to Lhasa, where the boy would be taken, usually to Drepung Monastery to study the Buddhist sutra in preparation for assuming the role of spiritual leader of Tibet.[30]
However, if there are several possibilities of the reincarnation, in the past regents and eminent officials and monks at the Jokhang in Lhasa, and the Minister to Tibet would decide on the individual by putting the boys' names inside an urn and drawing one lot in public if it was too difficult to judge the reincarnation initially.[37]
There have been 14 recognised reincarnations of the Dalai Lama:
Name | Picture | Lifespan | Recognised | Enthronement | Tibetan/Wylie | Tibetan pinyin/Chinese | Alternative spellings | |
---|---|---|---|---|---|---|---|---|
1 | Gendun Drup | 1391–1474 | – | N/A[38] | དགེ་འདུན་འགྲུབ་ dge 'dun 'grub |
Gêdün Chub 根敦朱巴 |
Gedun Drub Gedün Drup Gendun Drup |
|
2 | Gendun Gyatso | 1475–1542 | – | N/A[38] | དགེ་འདུན་རྒྱ་མཚོ་ dge 'dun rgya mtsho |
Gêdün Gyaco 根敦嘉措 |
Gedün Gyatso Gendün Gyatso |
|
3 | Sonam Gyatso | 1543–1588 | ? | 1578 | བསོད་ནམས་རྒྱ་མཚོ་ bsod nams rgya mtsho |
Soinam Gyaco 索南嘉措 |
Sönam Gyatso | |
4 | Yonten Gyatso | 1589–1617 | ? | 1603 | ཡོན་ཏན་རྒྱ་མཚོ་ yon tan rgya mtsho |
Yoindain Gyaco 雲丹嘉措 |
Yontan Gyatso, Yönden Gyatso | |
5 | Ngawang Lobsang Gyatso | 1617–1682 | 1618 | 1622 | བློ་བཟང་རྒྱ་མཚོ་ blo bzang rgya mtsho |
Lobsang Gyaco 羅桑嘉措 |
Lobzang Gyatso Lopsang Gyatso |
|
6 | Tsangyang Gyatso | 1683–1706 | 1688 | 1697 | ཚངས་དབྱངས་རྒྱ་མཚོ་ tshang dbyangs rgya mtsho |
Cangyang Gyaco 倉央嘉措 |
Tsañyang Gyatso |
|
7 | Kelzang Gyatso | 1708–1757 | ? | 1720 | བསྐལ་བཟང་རྒྱ་མཚོ་ bskal bzang rgya mtsho |
Gaisang Gyaco 格桑嘉措 |
Kelsang Gyatso Kalsang Gyatso |
|
8 | Jamphel Gyatso | 1758–1804 | 1760 | 1762 | བྱམས་སྤེལ་རྒྱ་མཚོ་ byams spel rgya mtsho |
Qambê Gyaco 強白嘉措 |
Jampel Gyatso Jampal Gyatso |
|
9 | Lungtok Gyatso | 1805–1815 | 1807 | 1808 | ལུང་རྟོགས་རྒྱ་མཚོ་ lung rtogs rgya mtsho |
Lungdog Gyaco 隆朵嘉措 |
Lungtog Gyatso | |
10 | Tsultrim Gyatso | 1816–1837 | 1822 | 1822 | ཚུལ་ཁྲིམས་རྒྱ་མཚོ་ tshul khrim rgya mtsho |
Cüchim Gyaco 楚臣嘉措 |
Tshültrim Gyatso | |
11 | Khendrup Gyatso | 1838–1856 | 1841 | 1842 | མཁས་གྲུབ་རྒྱ་མཚོ་ mkhas grub rgya mtsho |
Kaichub Gyaco 凱珠嘉措 |
Kedrub Gyatso | |
12 | Trinley Gyatso | 1857–1875 | 1858 | 1860 | འཕྲིན་ལས་རྒྱ་མཚོ་ 'phrin las rgya mtsho |
Chinlai Gyaco 成烈嘉措 |
Trinle Gyatso | |
13 | Thubten Gyatso | 1876–1933 | 1878 | 1879 | ཐུབ་བསྟན་རྒྱ་མཚོ་ thub bstan rgya mtsho |
Tubdain Gyaco 土登嘉措 |
Thubtan Gyatso Thupten Gyatso |
|
14 | Tenzin Gyatso | born 1935 | 1937 | 1950 (currently in exile) |
བསྟན་འཛིན་རྒྱ་མཚོ་ bstan 'dzin rgya mtsho |
Dainzin Gyaco 丹增嘉措 |
Tenzing Gyatso |
There has also been one nonrecognised Dalai Lama, Ngawang Yeshey Gyatso, declared 28 June 1707, when he was 25 years old, by Lha-bzang Khan as the "true" 6th Dalai Lama – however, he was never accepted as such by the majority of the population.[17][39][40]
In the mid-1970s, Tenzin Gyatso, the Fourteenth Dalai Lama, told a Polish newspaper that he thought he would be the last Dalai Lama. In a later interview published in the English language press he stated, "The Dalai Lama office was an institution created to benefit others. It is possible that it will soon have outlived its usefulness."[41] These statements caused a furor amongst Tibetans in India. Many could not believe that such an option could even be considered. It was further felt that it was not the Dalai Lama's decision to reincarnate. Rather, they felt that since the Dalai Lama is a national institution it was up to the people of Tibet to decide whether the Dalai Lama should reincarnate.[42]
The government of the People's Republic of China (PRC) has claimed the power to approve the naming of "high" reincarnations in Tibet, based on a precedent set by the Qianlong Emperor of the Qing Dynasty. The Qianlong Emperor instituted a system of selecting the Dalai Lama and the Panchen Lama by a lottery that used a golden urn with names wrapped in clumps of barley. This method was used a few times for both positions during the 19th century, but eventually fell into disuse. In 1995, the Dalai Lama chose to proceed with the selection of the 11th reincarnation of the Panchen Lama without the use of the Golden Urn, while the Chinese government insisted that it must be used. This has led to two rival Panchen Lamas: Gyaincain Norbu as chosen by the Chinese government's process, and Gedhun Choekyi Nyima as chosen by the Dalai Lama.
During September 2007 the Chinese government said all high monks must be approved by the government, which would include the selection of the 15th Dalai Lama after the death of Tenzin Gyatso. Since by tradition, the Panchen Lama must approve the reincarnation of the Dalai Lama, that is another possible method of control.
In response to this scenario, Tashi Wangdi, the representative of the 14th Dalai Lama, replied that the Chinese government's selection would be meaningless. "You can't impose an Imam, an Archbishop, saints, any religion...you can't politically impose these things on people," said Wangdi. "It has to be a decision of the followers of that tradition. The Chinese can use their political power: force. Again, it's meaningless. Like their Panchen Lama. And they can't keep their Panchen Lama in Tibet. They tried to bring him to his monastery many times but people would not see him. How can you have a religious leader like that?"[43]
The Dalai Lama said as early as 1969 that it was for the Tibetans to decide whether the institution of the Dalai Lama "should continue or not".[44] He has given reference to a possible vote occurring in the future for all Tibetan Buddhists to decide whether they wish to recognize his rebirth.[45] In response to the possibility that the PRC may attempt to choose his successor, the Dalai Lama has said he will not be reborn in a country controlled by the People's Republic of China or any other country which is not free.[30][46] According to Robert D. Kaplan, this could mean that "the next Dalai Lama might come from the Tibetan cultural belt that stretches across northern India, Nepal, and Bhutan, presumably making him even more pro-Indian and anti-Chinese".[47]
Wikimedia Commons has media related to: Dalai Lamas |
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Deva Premal (born in 1970 in Nürnberg, Germany) is a musician known for her meditative spiritual New Age music which puts ancient Sanskrit mantras into atmospheric contemporary settings.
Deva met her partner in life and music, Miten, at the Osho Ashram in Pune, India in 1990, and they have been touring together since 1992, offering concerts and chant workshops worldwide.[1]
Best known for her top-selling chant CDs,[2] Deva is a classically trained musician who grew up singing mantras in a German home permeated with Eastern spirituality. Her albums have topped the New Age charts throughout the world since her first release, The Essence, featuring the Gayatri Mantra. Deva & Miten's record company, Prabhu Music, reports sales of over 900,000 albums.
Deva began her journey with mantra in her mother's womb, as her father chanted the Gayatri Mantra, one of the most sacred mantras of Hinduism, to her daily, and it continued to be her bedtime lullaby after she was born. Many years later, she heard a friend singing the Gayatri and was inspired to put together an album featuring it. She and Miten recorded The Essence in her mother's apartment in Germany, the same one in which she was born and where her parents had sung the Gayatri Mantra to her years before.[3]
Deva brought this journey with the Gayatri Mantra full circle in July, 2005, when she and Miten chanted the Gayatri for her father as he was dying: "We kept singing for what must have been over half an hour, when suddenly the monitor showed that he was about to leave. I continued to sing and the last sound he heard as he passed on was his beloved Gayatri Mantra. Finally we ended with the mantra Om and the circle was complete. He had welcomed me onto this planet with the Gayatri and I accompanied him out of this physical existence with it. What a blessing this was for me! It was the first time that I was present at a death, and to be at my father’s is a memory I will cherish all my life."[4]
In an interview with Sam Slovik of LA Yoga Magazine,[5] Deva discussed the potent effect many notice when chanting Sanskrit mantras:[6]
“The meaning is secondary. The word table is not the table...With Sanskrit, the word ananda is the sound vibration of bliss. In sound the energy of bliss. We have to say bliss; we have to make it smaller by putting it into an English word. Just the sound; ananda, If we were sensitive enough we’d just feel the entire scope of that energy that’s contained in this sound... It’s working on a cellular level. It’s much deeper than the mind. It’s not a language that you need to understand the meaning of before you use it. It’s a deep universal sound code that connects us all.”
Deva's chants have been used in a wide variety of settings in recent years. Cher featured Deva's version of the Gayatri Mantra on her Farewell Tour[7] and Russian Prima Ballerina Diana Vishneva danced to Deva's Gayatri in Moses Pendleton's F.L.O.W. series.[8] Actor/director Edward James Olmos is said to have handed out copies of Deva's Gayatri Mantra to the entire cast and crew of Battlestar Gallactica,[9] as well as citing her music as a source of inspiration in preparing his role as Commander Adama in the series.[10] Mr. Olmos also used Om Hraum Mitraya from Deva's album Dakshina to close his HBO movie Walkout,[11]
Deva and Miten performed for The Dalai Lama during a 2002 Conference in Munich, Germany on Unity In Duality, which brought top figures from the scientific community together with members of the Buddhist community.[12] They gave a concert for the full conference, and were also invited to sing for the Dalai Lama at a small pre-conference gathering.[13] They had heard that his favorite mantra was the Tara Mantra, dedicated to the Green Tara of Compassion, and that he had asked for it be chanted recently when he was ill, and so they chanted it for him.
Deva's most recent release, Tibetan Mantras For Turbulent Times, was recorded with the Gyuto Monks of Tibet and was created as a support for mantra meditation practice, featuring eight mantras chanted 108 times each. It is a benefit CD, with all proceeds going to the Gyuto Monastery in Dharmsala, India, the Phowa Project, and Veggiyana.
Anuradha Paudwal | |
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Background information | |
Born | October 27, 1954 |
Genres | playback singing, bhajans |
Occupations | Singer |
Instruments | Vocalist |
Years active | 1973–present |
Anuradha Paudwal is a popular playback singer in Bollywood in India.[1] She has sung songs in Hindi, Marathi, Oriya, and Nepali.
Contents |
She studied at Xavier's College in Mumbai. She was married to the late Arun Paudwal, who worked with music director S. D. Burman as his assistant. Her singing career started in 1973 with the movie, Abhimaan, (starring Amitabh Bachchan and Jaya Bachchan) in which she sang a Shloka (a Sanskrit verse). In the same year she also made her Marathi film debut with "Yashoda" (music by Datta Davjekar). In 1974, she brought out a record of Non-film Marathi songs or "bhav geeten" which became very popular.
In 1976, she got her break as a playback singer in Hindi films with Kalicharan (starring Shatrughan Sinha and Reena Roy). Her first solo was in the movie, Aap Beati, (starring Hema Malini and Shashi Kapoor). Laxmikant-Pyarelal were the music-composer duo for that movie. She also occasionally sang songs for composers Rajesh Roshan (Des Pardes), Jaidev (Dooriyan, Laila Majnu), Kalyanji Anandji (Kalaakar, Vidhaata), and Usha Khanna (Souten, Sajan Bina Suhagan).
Anuradha apparently never received any formal training in classical music, stating in an interview, "I have not received any formal training in classical music. I have tried many times, but it has never worked out. I learnt a little here and a little there, but ultimately, I just practiced for many hours listening to Lataji".[2]
Anuradha gained recognition with her popular numbers for the movie, Hero, for composers Laxmikant-Pyarelal. Her collaboration with Laxmikant-Pyarelal produced more success with songs for Meri Jung ("O Mere Kwabon Ke"), Batwara ("Thaare Vaaste Re Dola-Tu Maaro Kaun Lage"), Nagina and many more.Ram Lakhan saw Laxmikant-Pyarelal giving three major hit songs to Anuradha. Their association ended with Tezaab where she sang two good numbers for them - "Kehdo Ki Tum" and "Hum Tumko Dilbar Kyon Maane".
Following this she collaborated with movie producer, Gulshan Kumar, and began a success streak with the movies, Lal Dupatta Malmal Ka, Tezaab, Aashiqui and Dil Hai Ke Manta Nahin. She along with Gulshan Kumar were instrumental in getting many unknown playback singers to the fore, including Kumar Sanu, Udit Narayan, Abhijeet, Sonu Nigam. New Music directors, including her husband Arun Paudwal, were introduced to the music world. Nadeem-Shravan, Anu Malik, Anand-Milind, Nikhil Vinay and Amar Utpal all collaborated with T-Series (Gulshan Kumar's music label) and started a new era of melody in Bollywood. She has sung over 2000 songs til now from the start of her career. Most of her duets have been with Udit Narayan, Kumar Sanu, Mohammed Aziz. She sang some songs with Kishore Kumar, Mohammed Rafi and also with her female co-singers; Lata Mangeshkar, Asha Bhosle, Alka Yagnik, Kavita Krishnamurthy and Sadhana Sargam. Her other notable songs were also for the famous duo Shiv-Hari, for the movie "Sahebaan". She has also sung for R.D. Burman in her initial days and actually convinced him to make songs for Gulshan Kumar's label in his last days and the song "Aja Meri Jaan" set to one of the background score of R.D.Burman from Saagar is still popular. She also sang beautiful duets with her co-singers from Tamil Nadu and Kerala, notably S. P. Balasubrahmanyam and K. J. Yesudas.
Anuradha has had her share of controversies as well. She was one of the rare singers to bloom during the reign of the Mangeshkar sisters in the Bollywood music industry. She was also under much controversy when she dubbed the songs of Alka Yagnik in the film "Dil". This also caused rifts between Anand-Milind and Alka Yagnik, thereby causing them to not collaborate for 2 years. Later in 1998, Anuradha Paudwal dubbed the songs of Alka Yagnik once again for the film Itihaas, this time under the music direction of Dilip Sen-Sameer Sen. However, Alka Yagnik, protested, to which the music company, T-Series was forced to include both versions of the same song, one in the voice of Alka Yagnik and the other in the voice of Anuradha Paudwal. She further went to dub Lata Mangeshkar's song in "Radha Ka Sangam" citing that her voice suited the heroine better. Anu Malik, a smaller name then, who had composed the soundtrack of Radha Ka Sangam, protested against this move.
At her peak, Anuradha announced that henceforth she would sing exclusively for "T-Series", and concentrated on devotional songs and "cover-version" albums. T-Series used her attractive and pleasing looks to good effect in numerous Bhajan and promotional videos. She was the first playback singer whose face featured on music covers more than the film's actors. She sang for T-series for some time and then went into a sabbatical. After about five years, she restarted her playback career. She sang a few hit songs for her old music directors but the reception for her comeback was mild.
Although Anuradha has significantly cutback in singing for films, she has continued on with her popularity for singing devotional songs and creating devotional albums, which ultimately remains her forte. She has collaborated with Pandit Jasraj on his "Geet Govind , many devotional albums with Anup Jalota. Her voice is well suited on devotional numbers.
Anuradha sang in a number of Marathi movies including the memorable Disate Majalaa, Raja Lalakaari, and Kaalyaa Maatita Maatitaa. Most of these movies had music by the duo of Anil-Arun, Arun being her husband, who collaborated with Anil Mohile to form a pair.
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The rain is on the roof
Hurry high butterfly
As clouds roll past my head
I know why the skys all cry
OM, OM, Heaven, OM
The Earth turns slowly round
Far away the distant sound
Is with us everyday
Can you hear what it say
OM, OM, Heaven, OM
The rain is on the roof
Hurry high butterfly
As clouds roll past my head
I know why the skys all cry
Eu já nem sei quem sou tão dedicado a ti um cobertor pro frio
queria ser teu "om" viver grudado, sim sempre ali, sempre ali
não sou nada indelével sou instável como a cidade
mas carrego pau e pedra só para ver-te mais à vontade
sem o mar a cobrir-te de sombras ou cores
livre pra amores desses que vêm e vão
sob o bronze da noite onde o mais são estrelas
todas ali para vê-la como fazer com os homens
ah! você que nasceu com o leito pro rio
que desafio querer-te acompanhar!...
Beseech choir through a grey veiled - arrival light.
And weeps no more onto the setting sun where efforts fade.
Suffuse the stream of memories and broken rays as dark recedes.
Transmute now remainder. Old Abydos. Forward the acolyte.
Summits ascendant traveler bows to celestial.
Disembodied legions salute the pilgrim seeker.
Reverentials to Lazarus echoes forth Osiric obelisk.
To leave the feborn form. Rise to freedom.
And posits the sentient onto the Nirvikalpian.
Sheds now the chrome auric shroud of untethered spirit.
Astral preceptors formate in consecration.
Transmits from minaret across beautified dawn.
Visage to auric accordant-form; in reascension.
Emits reverential tears in dhyanic refuge.
Arise perceiver.
Descends supine grace of the luminant.
Attunes to access light of celestial form.
Open the radiant sea-electric. Seen.
Visitant guides and the breath cedes grant release.
Hayya ala salah. From the minaret see.
Toward solidaric ground. Weeps - walk on sadhak.
Salute the sun - invocates the first streamed rays.
Append the fire rite - grounds on approach. Essene.
Grace of the angels guard the sanctum ground.
Sentries the eye of the sacred flame.
Ablutes the sequence house of being-sheaths.
Summit the still point gleams to the realm replete.
Compounds reduce abates ideation's stream.
Cognize the clear stream glows at the ground serene.
Pulsates the field outbreath's retention.
Become the light - from the eight limbed sojourn freed.
Lebanon screen - Damascus road traveler and ground upon a savior.
Eremite breathe the cognized avatar - sovereign attainer.
Back toward the flight ground returns to freedomsea.
Dweller of the atom systems - projects, reflects, perceives.
And attains to integration.
The immanent transcendent seen.
Time and space fall abandoned.
Rise the stoned belief.
Lebanon screen - Damascus road traveler. Rise to flight on streaming skein.
The monastic weeps for Axum.
Candescant glow of Atman-Sovereign. Carry on O seeker.
Indweller of the particle formed systems mechanics now perceived.
Reveal thy will descender.
The immanent transcendent seen.
Time and space fall abandoned.
Rise the stoned belief.
Toward the red sun rise ascendant way.
From the five fold sheath attains release.
Within shines the rising flows effulgent feed.
Non-emergence of the outer world.
And back toward Lebanon - priest ascending.
Weeps in fire rite - dawn sojourn prevails.
Salve the light wall claims reformer.
Covering shroud of effulgent light discard before the feet of holy legion.
Premise of pained experiencer attained now shifts before the salving sun.
Cherubim stands the pilgrim kneels in tears immerse identity negated.
Reacher of state of non-return; the stream attained in non-duality.
Ensues yogic benediction.
Grace of the luminary prevails.
Astral, causal realms relinquished.
Trumpeter sounds a periphic dream the cries now shorn as prelate falls and send away.
Overture mits' forth clarion sky to sun she climbs and sheds her wings into the sea.
Memories rise to obscurate orb - the astral causate forms dissolve and send away.
Severance from illusory field the pilgrim wills to correspond with freedom.
Hold the oscillate light driven on to sender.
Soul arraigns the perceived and the seen to reap.
From the little drawn breath climbs away to the freedomsea.
Consecrates the sushumnic vertebrae.
Nerve currents arrest in abeyant formation.
Purified from the flames of the waking dream.
Negates requisite embodiment from life to life.
Currents ground as the solistic eye prevails.
As the sky grieves way remainder.
And the celestial's glow prevails.
Beyond the seen and seer and the sight which sees.
Into unmodified state reclaimed.
Witness from mind and psychic sheath a guardian sun restrains the world projection.
To knees in tears the purified light cessates the breath and shakes from frame to freedom.
Memories rise to obscure sun - from sorrows wash dissolve attained; returns in weeping.
Takes to flight surmounts the sky and voids the body frame impels into the ground.
Away from manifold formation.
A luminous light's sheen pervades.
Rescinds projected world to freedom.
Vibrates the field and now the wave plate sun descending.
Flight toward the new day to through black sun rise tomorrow.
Refracts the wave plate school and now high priestess sending.
Into the field and climb the waveform to the theme.
Vibrates the field and now the wave plate sun descending.
Flight toward the new day to through black sun rise tomorrow.
On the elliptic flight the high priestess is sending.
Into the field dissolves the waveform to the theme.
Look out to onto red bled sun the hierophant is seeding.
Accretes the ground nerve skein and sections cross in grace.
Refracts the wave plate field and now high priestess sending.
Into the field and climb the waveform to the theme.
Ascends the swan toward sun in breath drawn life deliverance.
Latitudinal ground elliptic motion sets unveil.
Approach the grid substrate the sunglows beam to freedom.
Winds grieve the codex shines and walks toward the grey.
Striates into the sky on outward spires reaching.
Under orbic vermilion sun migration on the wings.
Summit upholds the canopied skies of a new day.
Into the field and climbs the waveform to the theme.
Anchorite beacon to sentient ground.
Platform witnessed to diffuse tomorrow - screen.
Anchorite beacon to sentient ground.
The platform witnessed to diffuse tomorrow - screen.
Alternates grid on the outer of a newborn theme.
Choric to the worship - walk toward the horizon.
Alternates grid on the outer of a newborn theme.
And pass into the orbitarm - out from source to freedom.
Arise to sky and set free - release toward horizon.
Arise to sky and set free - release toward horizon.
To sun glides the albatross - set onto the skein of freedom.
To sun glides the albatross - set onto the skein of freedom.
Alternates grid on the outer of a newborn theme.
A choric to the windship - out from the source to freedom.
Alternates grid on the outer of a newborn theme.
And pass into the orbitarm - out from source to freedom.
Ascends the swan toward sun in breath drawn life deliverance.
Latitudinal ground elliptic motion sets unveil.
Approach the grid substrate the sunglows beam to freedom.
Winds grieve the codex shines and walks toward the grey.
Striates into the sky on outward spires reaching.
Under orbic vermilion sun migration on the wings.
Summit upholds the canopied skies of a new day.
The pranayamic ground litmus. Ascetic brace the will ascend.
Converge onto the death ground - Advance the Rinponche.
Negates now illusorics - ascendant to the cleric school.
Stands upon ground of flight and claim's freedom. Destroyer of the ghost void.
Hail vespers - shield from the demonsphere.
Effulgent recitation - white light ambassador.
O John the Baptist - triumphant beam release.
Groundates the hermitage - the last ascent and freed.
Travel on now Shadrach, Meshach and Abednego.
Weeps into purified - the Self is not a void.
Rounds upon Golgothic screen.
Adhan fard salah - grant that I have seen.
Walk on O sadhak.
Sight to freedom rises descender.
Ground to screen of the seer, the sight, and the seen.
Up to obviate the sentinel and ground prevails.
Fuse to seed at the flight into absalom.
Orbits arm across to light the new day.
Harbingers eclipse a pendant of time unseen.
Solidate unto the field of a flow remember.
Glows serene to attenuate the space and time.
Crows the severeic rite to freedom.
Shored the origin forms to a ground accede.
Axiom core of the light shrine flight to shining.
Glows serene to attenuate the space and time.
Lock to field screen - row the ocean onto sentient ground.
New rites of a Vedic sun to attenuate the blue horizon.
Prevails flight resplendent - sails the shrine effulgent windship.
Stillness breathes apex supreme - reflects the new tomorrow.
Lock to field screen - row the ocean onto sentient ground.
New rites of a Vedic sun to attend the blue horizon.
Prevails flight resplendent - sails the shrine effulgent windship.
Stillness breathes apex supreme - groundates toward the mountain.
Walk onto freedom shrine deliverance.
Accede to ground under blue stoned moon.
Lock to field screen - row the ocean onto sentient ground.
New rites of a Vedic sun to attend the blue horizon.
Prevails flight resplendent - sails the shrine effulgent windship.
Stillness breathes apex supreme - I walk toward the mountain.
Crowns the sovereic rite to freedom.
Shored the origin forms to a ground accede.
Axiom core of the light shrine flight to shining.
Glows serene to attenuate the space and time.
Orbits arm across to light the new day.
Harbigners eclipse a pendant of time unseen.
Solidate unto the field of a flow remember.
Ascend. A light skyward to the field rise claimant to freedom.
Rise the erudite and penitent to sky and to send.
To send - Retainer soalesced a vision boards the skybarge to freedom.
Somnolescent rays emit now from the origin-known.
And remember Lebanon - hreem veils to scenic frees the photonic dove.
And descend - as ambulant propels up through anteveludian sky.
To send - Onward to terminus triumphal flight sheds object form.
Orbitainer eyes the absolute and freed - walk alone.
Traverse Cheopian field.
Rides out from red sun high above.
Prevades the salient wind.
Upward. From sun to cross the sky.
Traverse Cheopian field.
Rides out from red sun high above.
Prevades the salient wind.
Upward. From sun to cross the sky.
To send - Enables lantern to orbsentinel and swan harks prevailer.
Formate shrineite seize the litan rounds the unobscured code.
To send - The mainderite candscent wills now merge with red orb of freedom.
Somnolescent rays project forth from the origin-known.
And remember Lebanon - hreem veils to seen - and raise the freedomward dove.
And descend - as ambulant propels up through anteveludian sky.
To send - Onward to terminus triumphal flight sheds object form.
Orbitainer eyes the absolute and freed - walk alone.
Traverse Cheopian field.
Rides out from red sun high above.
Prevades the salient wind.
Upward. From sun to cross the sky.
Traverse Cheopian field.
Rides out from red sun high above.
Prevades the salient wind.
Upward. From sun to cross the sky.
And return to mountain.
Screen.
Absorptions infinite rays.
And a new day dawns - the swan rise - the field cranes - aperture sender.
Fielded onto cohesion geometric altar reflects the new day.
Approach the radiant screen and to cross upon the unmoved moor.
And a new day dawns - the swan rise - the field cranes - aperture and fade away.
Where is the seen of the liberite gained? Travel descender.
Matters up adherence to the terminus screen - travel and to fade away.
Approach remainder of a lightbound freedom - travel descender.
And a new day dawns - the swan rise - the field cranes - aperture and fade away.
Travels unto scene of a lifespan. Freedom. Travel descender.
Matters bound adherent to its terminus screen - benedicts and grounds to day.
Calls mendicant onto a lightspawn sender.
And a new day dawns - the swan rise - the field cranes - aperture and fade away.
Atones the windship - light to fieldscreen.
Rise the erudite and penitent to sky and to send.
To send - Retainer soalesced a vision boards the skybarge to freedom.
Somnolescent rays emit now from the origin-known.
And remember Lebanon - hreem veils to seen and frees the photonic dove.
And descend - as ambulant propels up through anteveludian sky.
To send - Onward to terminus triumphal flight sheds object form.
Orbitainer eyes the absolute and freed - walk alone.
Traverse Cheopian field
Rides out from red sun high above.
Prevades the salient wind.
Upward. From sun to cross the sky.
Traverse Cheopian field to freedom.
Rides out from red sun high above.
Prevades the salient wind.
Descent onto the gold dawn psalm.
Falls Brahmicspine away.
Inbreathe. A truant mind reclaimed.
Liberates.
Revolts through involution rise.
Extol the solar rays.
Rise. Consolidate on winds.
The chariot.
Inverter of the organ sensories.
Breaks dissipating ways.
Bir Akeim. Salutes the Godhead.
Vigilance.
Rise aviator - sun will follow.
Aperture on door the wave form school.
Sentient ground of the light shrine shining.
Aperture on door the lind-hymn stone.
Sentient ground of the light shrine shining.
Aperture of door the lind-hymn stone.
The orbits arms oscillate to freedom.
Params the shore of celestial sea.
Rise aviator - sun will follow.
On aperture on door the wave form school.
Sentient ground of the light shrine shining.
Semblates the finite - to autumnate seen.
Electron sea - now set free - takes into the sky above on sentinel stream.
And grant to me - a light to see - and pilgrimage to mountain of the votaric form.
And lighten pon day - the solarics raise - falls upon the ziggurat electron school.
And reap upon field - the host moon fade away - glides the aeronaut toward the object form.
And lighten pon day - as scintillate rays - augurate arrival of a seraphic form.
From Lebanon reels - the obelisk seen - called now inverse upon the currenter-sign.
The matter form wanes - the host moon fades - takes into the sky ascends the freedomward dove.
The rite of fall sealed - descendant orb hails her - down to the ground of electron form.
And travel under twin suns rays - the host-moon fades - takes into the clesiast at oracle school.
An epison raise - the pole star fades - wakes into availed light of aurican form.
To reach a suns rays - through glowing bronze grace - leaves the lake and rises toward empyrean sun.
The swans array - the crane stands veiled grace - tunnement to the omen of the object form.
And travel on toward the lighten pon day - on through a spine's gates - climbs the silken thread to cross a silvering sun.
The Orphic glow seen - as aural sounds ring - climbant to throne within on spine's attuned prow.
Empyrean rays - engulf the nine gates - dove ascends to freedom through a lantern filled sky.
Awakens from field - availed light's salving grace heralds arrival of the solar-object form.
Reemerge to breathe - the outform seen - vivified by illumined glow through auric-clad sheath.
An epison raise - the pole star fades - wakes into availed light of aurican form.
To reach a suns rays - of glowing bronze grace - leaves the lake and rises toward empyrean sun.
The swans array - the crane stands veiled grace - tunnement to the omen of the object form.
And lighten pon day - as scintillate rays - augurate arrival of a seraphic form.
From Lebanon reels - the obelisk seen - called now inverse upon the currenter-sign.
The matter form wanes - the host moon fades - takes into the sky ascends the freedomward dove.
The flight to freedom gradient raise the called ascendant.
And reach supreme the coalesced eye into surrender.
Centripetal core of soul sojourn the field vibrates to absolution.
I climb toward the sun to breathe the universal.
The flight to freedom gradient raise the called ascendant.
And reach supreme teh coalesced eye into surrender.
Centripetal core of soul sojourn the field vibrates to absolution.
I climb toward the sun to breathe the universal.
The flight to freedom gradient raise the called ascendant.
And reach supreme the coalesced eye into surrender.
Centripetal core of soul sojourn the field vibrates to absolution.
I climb toward the sun to breathe the universal.
The flight to freedom gradient raise the called ascendant.
And reach supreme the coalesced eye into surrender.
Centripetal core of soul sojourn the field vibrates to absolution.
I climb toward the sun to breathe the universal.
The flight to freedom gradient raise the called ascendant.
And reach supreme onto salute sun's rays and now form surrenders.
Centripetal core of the soul's sojourn watch the field brates to absolution.
I climb toward the sun to breathe the indrawn universal.
The flight to freedom gradient raise the called ascendant.
And reach supreme onto salute sun's rays and now form surrenders.
Centripetal core of the soul's sojourn watch the field brates to absolution.
I climb toward the sun to breathe the indrawn universal.
Lazarus advance the flight to freedom.
And reach supreme onto salute sun's rays and now form surrenders.
Centripetal core of the soul's sojourn watch the field brates to absolution.
I climb toward the sun to breathe the indrawn universal.
Lazarus advance the flight to freedom.
Sing the advatic - penitent rite to send
Toward redemption - strength attends the seeker
A sovereign dreadnaught breathes and approach the state serene
Interiorizer of the mind from world labyrinth
Nocodemus awaits in vigil weeping
The Arahat rising and the healing ghost descends
Lamentations cease enter rarefied light prevails
Devekut gleams sing freedom from tamasic field
And Ezekiel saw the wheel
Prana exits toward the azure locus
On vrittiless path he walks
Contemplative ascends
Temple-cave of the heart shrine
Blue orb on the spine's horizon
From the mosque of the silent mind
Mendicant vows to walk the field
Guiding light of the nerves cremation
Through the port of seventh shrine
The adept integrates upon the single eye
Toward the hill of the purifier
Dross burns the offering
Soul merge with the ocean - Attains refuge
To the eighth state of absorption
By degrees of the ascent now rise
The faqir takes the narrow road
As the opal blue globe is burning
At the shore of the inward light
Life-force transits through the gate
Point centralized will emerging
On approach of the sovereign ground
From the karmic tombs awaken
Laterns of the quadrant guardians
From the triune sheaths emerge
Through innerspace accedes
Shekhina
And the phoenix has ascended
Gildes upon the divine wind
Walk Melchizidek shrine descender
At Lebanon - priest ascending
And back toward Lebanon priest ascending
Menyelek now proceeds
Through the Red Sea
Reabsorbed on the peak of mountain
Vibrates the field and now the wave plate sun descending.
Flight toward the new day to through black sun rise tomorrow.
Refracts the wave plate school and now high priestess sending.
Into the field and climb the waveform to the theme.
Vibrates the field and now the wave plate sun descending.
Flight toward the new day to through black sun rise tomorrow.
On the elliptic flight the high priestess is sending.
Into the field dissolves the waveform to the theme.
Look out to onto red bled sun the hierophant is seeding.
Accretes the ground nerve skein and sections cross in grace.
Refracts the wave plate field and now high priestess sending.
Into the field and climb the waveform to the theme.
Ascends the swan toward sun in breath drawn life deliverance.
Latitudinal ground elliptic motion sets unveil.
Approach the grid substrate the sunglows beam to freedom.
Winds grieve the codex shines and walks toward the grey.
Striates into the sky on outward spires reaching.
Under orbic vermilion sun migration on the wings.
Summit upholds the canopied skies of a new day.
Into the field and climbs the waveform to the theme.
Anchorite beacon to sentient ground.
Platform witnessed to diffuse tomorrow - screen.
Anchorite beacon to sentient ground.
The platform witnessed to diffuse tomorrow - screen.
Alternates grid on the outer of a newborn theme.
Choric to the worship - walk toward the horizon.
Alternates grid on the outer of a newborn theme.
And pass into the orbitarm - out from source to freedom.
Arise to sky and set free - release toward horizon.
Arise to sky and set free - release toward horizon.
To sun glides the albatross - set onto the skein of freedom.
To sun glides the albatross - set onto the skein of freedom.
Alternates grid on the outer of a newborn theme.
A choric to the windship - out from the source to freedom.
Alternates grid on the outer of a newborn theme.
And pass into the orbitarm - out from source to freedom.
Ascends the swan toward sun in breath drawn life deliverance.
Latitudinal ground elliptic motion sets unveil.
Approach the grid substrate the sunglows beam to freedom.
Winds grieve the codex shines and walks toward the grey.
Striates into the sky on outward spires reaching.
Under orbic vermilion sun migration on the wings.
Summit upholds the canopied skies of a new day.
Trapping up, now reach the street
The
will fright the doctor
From the pain
the sense
it seems
Then the tomb release me
And the phoenix rise triumphant
And walks into the solitude ground
The soul submerge intense
Roam around the river,
Hear rhymes on to the death list
Light go through the out junk words
The soul
young prevails
Liberates in wisdom, to complete their abnegation