Lesson Ten ~ Distance Healing

The Reiki Distance Healing symbol – Hon Sha Ze Sho Nen

(Hon Sha Ze Sho Nen is pronounced as: “Hon-Sha-Zee-Show-Nen”)

The symbol has a general meaning of: “No past, no present, no future” or it can have the meaning of “The Buddha in me contacts the Buddha in you”.

The Distance symbol can, as its name implies, be used to send energies over a distance. Time and distance is no problem when using this Reiki symbol. Many practitioners consider Hon Sha Ze Sho Nen as the most useful and powerful symbol. It is the third & final symbol for your Reiki 1 & 2 Certification.

This is the music to use for your third & final meditation. (BELOW)

Hon Sha Ze Sho Nen

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Hon Sha Ze Sho Nen

Meditation Three:  Hon Sha Ze Sho Nen symbol for distance healing

For this meditation we will do something a little different… You are already at one with the first two symbols so I would like you to use this symbol in a practical healing situation…

REIKI DISTANCE HEALING TECHNIQUE

1) Begin by getting a small piece of paper, roughly index card size. It only needs to be big enough to include a name and 3 of the traditional Reiki symbols: Cho Ku Rei, Sei He Ki, & now the Hon Sha Ze Sho Nen.

2) Write the person, place, or thing to be healed in the middle of the paper.

3) Draw the Cho Ku Rei symbol at the top center of the paper.

4) Draw the Sei He Ki symbol at the bottom center of the paper.

5) Draw the Hon Sha Ze Sho Nen in the center of the paper.

6) If there are any other symbols which seem appropriate, such as a heart, an Om symbol, or a Zodiacal symbol, that is particular to the person, place or thing you are sending energy towards, draw them as well. Do. Allow yourself to be guided by your own inner intuition.

7) Hold the paper in one hand against your heart chakra, place the other hand over it so both hands are then over the heart chakra, and begin channeling Reiki energy.

8) While channeling Reiki energy, visualize the person, place, or thing you wish to heal. If you do not have a visual image, visualize the written word on the paper. Ask your Reiki guides or other Spirit guides to continue to send healing energies as long as is necessary to accomplish the highest and greatest good of all.

9) If the target of the healing energy is a person or animal, ask Reiki to filter it according to the free will of the person/animal receiving the energy. If they do not wish to receive healing energies, that is their choice and should be honored.

10) Say or think, “Thank you, for the opportunity to channel healing energy.

11) Place the paper into a pocket, purse, medicine pouch or other holder so that it is close to your body and you will notice it occasionally throughout the day.

12) Go on about your daily business. Whenever you think of it, use the opportunity to channel Reiki energy and express your gratitude to Spirit for the opportunity to channel healing energy. At the end of the day, either discard or keep the paper according to your intuition. If you keep it, place a crystal programmed for healing on it and place somewhere you will notice it occasionally.

MoolaMantra

Om
Sat Chit Ananda Parabrahma
Purushothama Paramatma
Sri Bhagavathi Sametha
Sri Bhagavathe Namaha

Translation: 
Oh Divine Force, Spirit of All Creation, 
Highest Personality,
Divine Presence, manifest in every living being.
Supreme Soul manifested as the Divine Mother
and as the Divine Father.

The Peace which passeth understanding.

This mantra evokes the living God, asking protection and freedom from all sorrow and suffering. It is a prayer that adores the great creator and liberator, who out of love and compassion manifests, to protect us, in an earthly form. This Moolamantra has given great peace and joy to people all over the world, who have chanted, or even listened to it. It has the power to transport ones mind to the state of causeless love and limitless joy. The calmness that the mantra can give is to be experienced, not spoken about. Dear reader, here is the key with which any door to spiritual treasure could be opened. A tool which can be used to achieve all desires. A medicine which cures all ills. The nectar that can set man free! All auspiciousness and serenity is yours simply by chanting or listening to this magnificent Moolamantra.

Whenever you chant the Moolamantra even without knowing the meaning of it, that itself carries power. But when you know the meaning and chant with that feeling in your heart then the energy would flow million times more powerful. Therefore it is essential to know the meaning of the Mantra when you use it.

The Mantra is like calling a name. Just like when you call a person he comes and makes you feel his presence, the same manner when you chant this mantra, the supreme energy manifests everywhere around you. As the Universe is Omnipresent, the supreme energy can manifest anywhere and any time. It is also very important to know that the invocation with all humility, respect and with great necessity makes the presence stronger.

Simplified meaning of the moola mantra 

 Om – We are calling on the highest energy, of all there is

Sat – The formless

Chit – Consciousness of the universe

Ananda- Pure love, bliss and joy

Para brahma –The supreme creator

Purushothama -Who has incarnated in human form to help guide mankind

Paramatma -Who comes to me in my heart, and becomes my inner voice whenever I ask

Sri Bhagavati – The divine mother, the power aspect of creation

Same tha- Together within

Sri Bhagavate -The Father of creation which is unchangeable and permanent

Namaha- I thank you and acknowledge this presance in my life. I ask for your guidance at all times

(the above simpilified version was supplied by Felicity Barrington of Canada)

 Full Meaning

Om Om has 100 different meanings. It is said ‘In the beginning was the Supreme word and the word created every thing. That word is Om’. If you are meditating in silence deeply, you can hear the sound Om within. The whole creation emerged from the sound Om. It is the primordial sound or the Universal sound by which the whole universe vibrates. Om also means inviting the higher energy. This divine sound has the power to create, sustain and destroy, giving life and movement to all that exist.
Sat Chit Ananda
Sat The all penetrating existence that is formless, shapeless, omnipresent, attribute less, and quality less aspect of the Universe. It is the Un manifest. It is experienced as emptiness of the Universe. We could say it is the body of the Universe that is static. Every thing that has a form and that can be sensed, evolved out of this Un manifest. It is so subtle that it is beyond all perceptions. It can only be seen when it has become gross and has taken form. We are in the Universe and the Universe is in us. We are the effect and Universe is the cause and the cause manifests itself as the effect.
Chit The Pure Consciousness of the Universe that is infinite, omni-present manifesting power of the Universe. Out of this is evolved everything that we call Dynamic energy or force. It can manifest in any form or shape. It is the consciousness manifesting as motion, as gravitation, as magnetism, etc. It is also manifesting as the actions of the body, as thought force. It is the Supreme Spirit.
Ananda Bliss, love and friendship nature of the Universe. When you experience either the Supreme Energy in this Creation (Sat) and become one with the Existence or experience the aspect of Pure Consciousness (Chit), you enter into a state of Divine Bliss and eternal happiness (Ananda). This is the primordial characteristic of the Universe, which is the greatest and most profound state of ecstasy that you can ever experience when you relate with your higher Consciousness.
Parabrahma The Supreme Being in his Absolute aspect; one who is beyond space and time. It is the essence of the Universe that is with form and without form. It is the Supreme creator.
Purushothama This has different meanings. Purusha means soul and Uthama means the supreme, the Supreme spirit. It also means the supreme energy of force guiding us from the highest world. Purusha also means Man, and Purushothama is the energy that incarnates as an Avatar to help and guide Mankind and relate closely to the beloved Creation.
Paramatma The supreme inner energy that is immanent in every creature and in all beings, living and non-living. It’s the indweller or the Antaryamin who resides formless or in any form desired. It’s the force that can come to you whenever you want and wherever you want to guide and help you.
Sri Bhagavathi The female aspect, which is characterized as the Supreme Intelligence in action, the Power (The Shakti). It is referred to the Mother Earth (Divine Mother) aspect of the creation.
Sametha Together or in communion with.
Sri Bhagavathe The Male aspect of the Creation, which is unchangeable and permanent.
Namaha Salutations or prostrations to the Universe that is Om and also has the qualities of Sat Chit Ananda, that is omnipresent, unchangeable and changeable at the same time, the supreme spirit in a human form and formless, the indweller that can guide and help in the feminine and masculine forms with the supreme intelligence. I seek your presence and guidance all the time.

 

Mind in Indian Buddhist Philosophy

Perhaps no other classical philosophical tradition, East or West, offers a more complex and counter-intuitive account of mind and mental phenomena than Buddhism. While Buddhists share with other Indian philosophers the view that the domain of the mental encompasses a set of interrelated faculties and processes, they do not associate mental phenomena with the activity of a substantial, independent, and enduring self or agent. Rather, Buddhist theories of mind center on the doctrine of no-self (Pāli anatta, Skt.[1] anātma), which postulates that human beings are reducible to the physical and psychological constituents and processes which comprise them.

Indian Buddhist analyses of the mind span a period of some fifteen centuries, from the earliest discourses of the Buddha (ca. 450 B.C.E.) to the systematic developments of late Mahāyāna Buddhism (500–1000 C.E.). Although philosophical accounts of mind emerge only within the Abhidharma scholastic traditions (roughly 150 B.C.E. to 450 C.E.), their roots are found in the Buddha’s teachings of the no-self doctrine. At the same time, these accounts parallel similar theoretical developments within the Brahmanical traditions, with which they share a common philosophical vocabulary (and a general view of mental processes as hierarchical and discrete). This article focuses on the picture of mind and mental phenomena that emerges from the canonical literature, the theories of mind advanced by the main Abhidharma scholastic traditions, and the epistemological issues of perception and intentionality debated by philosophers such as Vasubandhu, Dignāga, Dharmakīrti, Candrakīrti, Śāntarakṣita, and Dharmottara.

All references to the canonical literature are to the major collections of texts in the Pāli Canon, primarily to the LongMiddle, and Connected Discourses of the Buddha (the Dīgha,Majjhima, and Saṃyutta Nikāyas respectively). For the Abhidharmic account of mind and related phenomena I draw almost exclusively from Vasubandhu’s Treasury of Higher Knowledge (Abhidharmakośa and its bhāṣya; hereafter AKBh), a foundational text for most of the philosophical developments of late Indian Buddhism.

Stanford Encyclopedia of Philosophy

Coseru, Christian, “Mind in Indian Buddhist Philosophy”, The Stanford Encyclopedia of Philosophy (Winter 2011 Edition), Edward N. Zalta (ed.), URL = <http://plato.stanford.edu/archives/win2011/entries/mind-indian-buddhism/&gt;.

Introduction To Tantric Buddhism

On the fringes of Indian civilization, in the unsettled areas, in the edges of the forest, and in the frightening and impure spaces in the cremation grounds on the edge of major cities, a new vision of Buddhist practice began to emerge. This vision eventually came to be known as Tantra.

The Tantric version of Buddhism brought about a profound change in Buddhist values. Tantric Buddhism began to emerge in India during the 6th century A.D. I use the word emerge because we don’t really know when it began. There are stories that trace back the tradition to the time of the Buddha, but it only emerged as a fully cultural phenomenon many centuries after the lifetime of the Buddha.

Tantra is really a pan-Indian phenomenon. It’s not just found in Buddhism, but also in Hinduism, and in other Indian religious traditions as Jainism. You can also find Islamic Tantra. It is a religious tradition that is found across the whole sweep of the Indian religious landscape.

Tantric Buddhism shares a lot of important concepts, symbols and ritual practices with its tantric counterparts in other Indian traditions. As was true with earlier movements like the Mahayana, Tantric Buddhism produced an extraordinary transformation in Buddhist values. The first question we might ask is wether this means that Tantra is in some sense a whole new form of Buddhism.

Sometimes, people treat the Tantric tradition as a separate vehicle, alongside the Theravada and the Mahayana. I think that it is more accurate and helpful for us to think of Tantra as an extension of the values of the Mahayana. In the next series of articles we are going to study Tantra and its fundamental teachings:

    • The Meaning of Tantra: The best way for us to start studying Tantra is to look at some of the names that people use to refer to the Tantric tradition. What does the word Tantra mean? It turns out that this is pretty mysterious. It has several meanings and it is hard for us to know exactly which one is the one that most directly applies to the Tantric tradition.
    • The Fundamental Teaching Of Tantric Buddhism: What is the fundamental teaching of the Tantras? Think of Tantra as simply a radical extension of the idea of non-duality. It is about overcoming duality. How does the Tantra do this? In a way that for us is quite striking.
    • The Practice of Tantra: A common question about Tantra is whether there is anything that distinguishes the practitioners of Tantra from the ordinary practitioners of other traditions. Who are these people? Who practice Tantra in this form?
  • The Buddhist Mandala: The Mandala is a system of Tantric symbolism that is based not in the number two, but in the number five. The word Mandala means simply “circle”. In its most simple form, a Mandala consists of five major points: North, South, East, West and the point of the center.It is useful to think of the Mandala as functioning in a simple ritual way. It simply draws a line around some ritual space, demarcates it and separates it from the profane space that lies outside.

Reblogged from: http://buddhism-eyes.blogspot.com/2008/11/introduction-to-tantric-buddhism.html