Manifest Wealth & Treat Depression with Tibetan Magic

Good morning.

So today is Tibetan Magic 101, your basic “how to manipulate external realities – apparent external realities – to your benefit”. The basic theory behind this is, of course, Dzogchen. But you don’t need to be a Dzogchen practitioner to work magic, just as you don’t need to understand chemistry and how molecules come together and separate in order to follow a recipe. And there are old grannies who know nothing about molecular nature, whose cakes nonetheless rise impeccably, due to chemistry.

So, rather than teach you deeply into the philosophy behind it today, I’m gonna teach you how to make it work!

Here, now, coming out of a year of lockdown, what I’m finding, yes, there are serious practitioners who understand the theories and work from there; but so many people are unable to practice because they’re suffering from depression, anxiety, and poverty. And these things become strong hindrances on their path.

Depression is incredibly exhausting. When you’re depressed, the way you hold your channels (your tsa, your nadis, your energy channels) is tightly wrapped around yourself and from that perspective, you’re unable to reach out and adjust anything. So, if depression is at the root of it, coming in two flavors: (1) anxiety-depression, which is mostly a fear-based depression, that something is going to happen bad or that already has, and (2) sludgy-depression, which is basically sloth-based, where you cannot pull up even enough energy to feel alarmed by something that may be happening. These will seriously impact your ability to do anything at all.

So, I think I’m going to touch on depression first before poverty. Frequently, they’re interwoven together, depression causing poverty, poverty being depressing. Lack of your needs, lack of a working vehicle, lack of stable housing, food insecurity is depressing. So, it needs to be pried up one step at a time to unravel these patterns that are flowing through your perceived reality and time, your experiences.

Because this is in the context of the Tibetan lineages, which do a friggin’ lot of magic. Probably the most magical of all of them is Yungdrung Bön. Although I wouldn’t shake a stick at the Nyingmas… they’re pretty intense too. Within these lineages, the understanding of the basic patterns permits magical working.

 

Lineage Prayers

Chuku kundu zong bo gompa yi
Dorje Sempa Garab Dorje dang
Shere Singhi bardu shinlap de
De dang mab zong tata tu sum chi
Dzogchen ju pe lama la solwa deb
Urgen pema juney la solwa deb

Dorje Chang, Che, Tilo, Naro dang
Marpa Mila Gompo tsa tsa pa
Na ha Pu pa dang palden drugpa so
Kagyu lama nam la sol wa deb

O chen lama nam la sol wa deb
Drub chen lama nam la sol wa deb
Chak chen lama nam la sol wa deb
Yong drun dang nyen lo lam la sol wa deb

Pal kon du zong dang yer me pa
Gon garab dorje zhin trag pa
Je ti dang nyi su me pa’i
Pa, lama nom che ten ter chong

And that little spell, “monlam”, wish path, the Tibetan word. Tibetans don’t pray much the way a Christian prays, “Oh Lord, can you buy me a Mercedes Benz”. It doesn’t quite work like that. It’s much more a setting of intent by vocalizing the speech chakra, which is your chakra of intent, to create the circumstance. That’s monlam. Tibetan verbal spells, they’re very important.

The Chakras
The using your speech chakra to say it out loud is one of the keys. This is the chakra of form, of matter, of solidity, perceived [Lama Lena points to the forehead]. This is the chakra of intent, choosing, free will, making, spinning the realities in the direction you choose [points at the throat]. This is the chakra of feeling and of will, willpower as a feeling [points at the sternum area where the heart chakra is located], not aimed. This aims [points at the throat], this feels [points at heart].

As you go further down to the dantian, four fingers below the navel, you have the chakra of life force, creativity [Lama Lena pointing at the “navel chakra”]. As you reach further to the soles of the feet and the palms of your hands, you have the chakras which grab and shove, which maintain ((often against your intent) the reality you perceive.

 

KARMA

In the theories of Dzogchen, it is understood that all of your perceptions are just that; nothing more than sensations of the sense organs inter-tangled with thoughts (which interpret those sensations) and feelings about what those thoughts say. That’s a perception. To change your perception does not require the changing of anything outside of yourself. Basic Dzogchen theory.

Poverty, lack, not being able to satisfy all your wants, is best approached through karma. When you have wealth, more than you need, sufficient to satisfy all of your wants and needs and then some, we’ll call that wealth as the opposite of poverty. So, when you are beset by an experience (a perception) of poverty and you wish to change that to an experience of wealth, the beginning is very simple. There is a natural law, frequently misunderstood in the West, called lé [ལས།, Wylie: las]. Similar to the natural law of gravity, inertia, momentum and other laws that govern how matter interacts with space; this law governs how space and matter interact with time, time as a fourth dimension. Progress, change, how the change happens, what changes from what to what, this is governed by the law of karma.

It is also known as lé. Lé is Tibetan for karma. It has absolutely nothing to do with good and bad. We say good karma, bad karma. What we are saying is, this activity leads to something we like, this activity leads to something we don’t like.

So, for example, running with scissors in your hand: it’s not bad, it’s not evil, but it may be somewhat dumb because it is likely to lead, through happenstance and circumstance, to an injury which you will not like. Therefore, the action of running with scissors in your hand is bad karma, there is nothing evil about it. You simply won’t like the result.

Poverty is caused by constriction of karma; fear of not having enough. When your entire world is full of wants that you are unable to satisfy, you experience poverty. And anything that comes in is already spoken for. You cannot get enough, because there is so much wanted, such a backlog. How to dig yourself out of that hole? You can’t do it directly by amassing more stuff, getting more jobs, working harder. That does not actually work very well. In fact, getting more jobs just leads to a poverty situation of less time, so you have to buy takeout food which costs more and eats up your entire discretional income. Because you’re so busy working two and three jobs, that you have no time to play with your life. And then you die.

The first step in manipulating the karma of either depression, anxiety, or poverty is to relax the stressors. And you think, “Well, if I could just get the car fixed, I’d be under less stress.” Try it and see. And next time you have the car fixed, I bet you’re under just as much stress about something else. As the stress is inside of you, not outside of you.

And the stress is creating a continuous cause for not being able to attain what you want and need, because you’re too tight to perceive opportunities, too tight to enjoy what you do have; all scrunched up. So what will open the scrinch?

Your channels, when you are beset by poverty and depression, look like the hair of someone who’s been riding a motorcycle without a helmet all day, matted, tangled and scritched. You need to relax the channels and open them up. The channels follow your attention, where you pay attention. So, the first step is to take all your attention off you and your mandala.

Those who suffer from poverty and depression are strongly self-focused at the time of this. The thoughts are continuously roiling around on, “my stuff, my lack of stuff, what am I going to do about this? What am I going to do about this? How should I be here? What can I do here? How can I get that?” Do you see all the “I” in there?

 

How to Stop Self-Focusing: A Spell for Depression

Now, me just telling you, “stop self-focusing”, it’s probably not gonna work. If you coulda, you woulda. So instead, there is a practice to open your attention outward. This practice can be divided, like any Tibetan spell, into action of the body, statement of the speech, and thought of the mind. We divide it up that way, so that you can easily remember what you’re supposed to do.

 

1. Action of the Body

With your body, you need to step outside of your normal daily mandala. With your body, leave the house; go for a walk. go for a drive, park, and go for a walk. Especially useful, although you may have to build up to this, to step outside of your habitual place of going, neighborhood, usual stores, and go to a different place, area. That’s the action of the body, which isn’t necessary for this spell.

Just as some of the more complex spells have mudra and hand-movements and pointings and things you do standing up and sitting down. I’m not going to teach you the really complex recipes, not today. You will have other opportunities, should you get deeply into Tibetan magic, to learn those with me. But today we’re going for the simples that anyone can do without previous training, basic recipes. Go out of your usual mandala with your physical bodies. Step one.

 

2. Statement of the Speech

Now we’re going to learn the magic words. Jè-su, jè-su yi-rang [Wylie: rjes su yi rang], it means rejoicing.

What you are going to do, once you have taken your body outside of your pattern place, is to look around for happiness and wealth. Don’t reach for it. Don’t wish you had it. That will actually shove it away; wealth is like a cat. You ever decide you, right now, want to pet the cat? Ah ah, it run! You ever decide right now you want to read the book? There’s the cat, on the book, yowling to be petted.

So, if you grab at it, wish for the things you see on this walk, “I want that, I want this, I want that”, you are actually casting a spell on yourself for poverty. You are creating the cause to be unable to satisfy all these wants. Instead, when you feel that beginning to arise, rejoice for the person who can do that, have that, be that. When you see a dog walking with its person, that’s usually a very happy situation, for the dog. Rejoice, say. You can sub-vocalize, but you have to make just a little noise, so you can say very softly. If you don’t want people to think you’re crazy, put an earbud in, hold your phone in your hand; they’ll think you’re on the phone.

Say the words in your own language, whichever it is, “How wonderful that that dog is so very happy in this moment. May all beings in the vast wide universe experience such happiness.”

When you see a wealthy, well-dressed person in an expensive café eating the fine food; instead of wishing you could do that, stop and rejoice for the pleasure that person is having, “How wonderful!” Out loud. You have to say with your speech chakra.

“How wonderful that this person is able to receive and have such enjoyments. They can afford it. They are enjoying it. That is wonderful. May all beings in the whole wide universe experience such pleasures.”

Go about and do that. Your minimum for the spell is three. Seven is better. Three times – we work with prime numbers mostly here – so three times, your very first prime number. Three separate occurrences that you rejoice for verbally, you say the words. With your body outside of your daily mandala.

 

3. Thought of the Mind

And with your mind. Feel, rejoicing for them without wishing you could too.

It’s a push. When you push on something… on your two hands (push them together). [Demonstrates pushing two hands together]. Can you feel how it feels as if each one is pushing back? When you push on anything, it feels as if it pushes back. Principle. When you grasp and pull towards you, anything, it feels like it wants to get away. So don’t.

You can control your choice of thoughts. For this half hour to forty-five minutes of your walk. Do the practice of rejoicing. Rejoice in the happiness of other beings. You will see somebody. When you see the old guy with the badly attach toupée, in the way too expensive sports-car, with the shit-eating grin on his face, don’t put him down in your mind. Don’t say, “that idiot.” Say, “How wonderful that that old man is able to still get it up and have pleasure out of this.”

Rejoice, don’t judge. For if you judge the people around you, you will also judge yourself. Because judgment, once you get into doing it, goes in all directions. And when you judge negatively those around you, you will judge yourself in the same light. Even though you’re trying to feel better, because you think you’re better than them actually, you will suspect in the deepest, darkest little heart down in there, bet you’re worse.
So don’t go that way with comparisons. Just rejoice.

This is a spell traditionally prescribed by shamans, to be done by someone who is depressed. It relieves the depression.

Let me pause for a moment and see if there are any questions on the spell for depression.

Depression Q&A

[Nyondo] There are. One question is: What should I do when I notice that I don’t really mean the words?

[Lama Lena] Say them anyway. And try as best you can to open your heart to actual rejoicing in the pleasure of another. For it is your difficulty doing this that is holding you in depression. By repeating the words often enough, you will find you are able to feel them. There is, if you’re really having trouble with this, another spell that will help you. It’s more complex. And you will have to come and actually join the group that is working that spell together, online. The Chenrezig Practice practices reaching out with your heart chakra, channels. It is a tsa lung practice done with recitation and visualization as a spell.

Rather than teach it here, let me refer you to the weekly ongoing session of it on my website. Join it and learn it there. It is a more complex spell than I am teaching today. It requires a little bit more effort than this one. It requires a little bit more concentration, a little bit better ability to visualize. It will synergize with this one and make this one work a hell of a lot faster.

You are, all of you who are interested, welcome to try it. If you are having social anxiety and cannot join the group, the instructions are simply up there on the website for those who wish to download them. Go for it. But it’s not part of today’s working. Next question,

[Nyondo] How important is acceptance in the treatment of depressions?

[Lama Lena] This person will need to amplify what they mean by acceptance. Acceptance of what? In my mind, not particularly. You need to accept that you are alive and a member of this world, and have some modicum of volition to change your situation. Is that what you meant by acceptance? I’m not really sure. So you better give me some more words.

[Nyondo] Yeah, their follow up question was: Do we have to feel the depression until it is enough? And the bad karma is gone?

[Lama Lena] Hell, no! No, no, no, no, no, no, no, no, no, you don’t have to do that. You simply have to decide you have had enough. You can decide that early on. In fact, it’s damn easier to cure within the first three months of it. You do not have to dig yourself a hole and find the bottom to push off of. No, no, no, no, no, no, no, no, no. Next question.

[Nyondo] I actually have a question and it is related to, I’m thinking of one of the enlightened masters, the one who lived on fish guts.

[Lama Lena] Tilopa. He only did that one at once, to bother people. He ate other things.

[Nyondo] Yeah. But I mean, the person he bothered was a king and it had good results, so… But my question that had to do with this practice of “one taste” and how it relates to this particular magic for dealing with problems of poverty or depression; that idea of “it’s all the same” and accepting.

[Lama Lena] Oh, that’s not what “one taste” means, not in the least. One taste, which is quite advanced…if you’re at the level of one taste, you don’t need my Spells 101. You can directly reach out and shift shit, walk through walls. But one taste has nothing about thinking that chocolate and cat turds tastes the same. That is not what is meant. One taste is about the perceiver, the self, the do-er, and that which is perceived, and the very act of perception, all tasting the same. So that there is no separation between do-er, doing and deed. That’s the meaning of one taste. That’s a complete erroneous, little-kid interpretation, where they think they need to eat anything and weird shit out of a kapala. That is not the meaning of that. Next.

A couple of questions on how to get this practice to work for others in one’s life. One person asks, “my daughter has mental problems and I cannot get her to find three things to rejoice in. How can I encourage her?” And someone else with a brother who’s ten years old and thinking about suicide.

[Lama Lena] No one can do this for another in a truly, truly…as effectively as a person can do it for themselves. However, due to the interrelated interconnectedness of karma as we move through time together, by going up one level into tantra and working the Chenrezig spell, in the vicinity of the person you are trying to reach, whether they know you’re doing it or not, simply doing it near them can make a difference for them. You’re doing at you, but you do it near the person that you wish to help; as in “in the same house as”, you don’t have to be sitting in their lap. Just that.

That particular spell we use, it’s one of the most commonly used Tibetan ones. We use it to make cranky babies go to sleep. You know, if you’re a mom, and you get…one of your kids turns out to be one of the colicky ones that doesn’t sleep, then you understand that the motivation is extremely strong to settle that kid down, so they sleep. And of course, a method is needed. One does the Chenrezig spell, humming it to the baby; ten minutes…rrrr, fffwww [Lama Lena makes snoring/sleeping sound], often both of you. The much needed nap.

So that spell does not simply affect the do-er of it. The first one, much simpler, it’s going to affect the one who does it, not someone else. But the Chenrezig will affect the do-er of it and their mandala. And you’ll see that as you begin to do it. That it will process the mandala.

When a depression goes on for more than three months, it’s determined to be called clinical. It is now stuck. When a depression is stuck, it often needs the kickstart of a medication to change the brain chemicals to unstick it. Or you’ll never even do the practice.

This practice, like all Tibetan spells and workings, go with the practicality – not instead of the practicality. So these spells against depression go with the pill, the medication, not instead of the medication; not until you’ve been doing them long and long, and you can do it careful taper and see if you can. So many times this is not said to Westerners; because for a Tibetan, when you do a spell to keep your yak from straying, you also use a rope. This goes without saying. The spell helps the rope not break and the yak not be so spooked it could break a rope, because the yaks are really strong.

When you use a Tibetan spell to protect from contagion, it goes with the face mask or the condom, depending on what you’re protecting contagion from. Not instead of those things. We lost an entire center back in the day to this “going without saying so not being said.” So they used it, the spell, which is very effective, it keeps the condom from breaking, but they used it instead of the condom. Oops. Everybody died.
Do bother to understand the instructions clearly and ask questions if you don’t. Next question.

[Nyondo] We have a few questions from people asking for the words again, and the spelling to get the exact pronunciation and the exact spelling; for the Tibetan, is that something we might post on the website?

[Lama Lena] Words to what? What you say?

[Nyondo] What you say.

[Lama Lena] Say it in English, say it in your own language. I will repeat it again. Perhaps Nyondo will type it into chat.

“How wonderful that this dog, old man, entity, being is experiencing such happiness in this moment. May all beings in the great wide infinite universe experience such happinesses as this. So be it.”

Three sentences, your third one is “so be it” or “So-ha” if you prefer. So-ha is just Sanskrit for… no svāhā in Sanskrit, so-ha in Tibetan, and it’s simply the word for “so be it”.

[Nyondo] Okay, one moment and then I will have all of it into the chat.

[Lama Lena] You must say the words out loud, as well as thinking them in your mind. Your body must be outside your base mandala, outside your house, minimal. If you are homeless, you have a spot; your body must be outside your spot.

When we do homelessness, wandering sadhu, wherever we go we find a light source, a candle, we often carry it with us, a water pot, and in the place we come to we find four rocks. We define our spot by placing four rocks at the four corners, and lighting the candle within it. That makes a home for this moment. And filling the water pot and setting it down. One trains oneself to accept that as the meaning of “home”. And so one wanders the jungles, the forests. Homeless and content, because one has a home. It’s in your jhola, you have a candle stub, rocks are everywhere, and you have a loto [spelling?], a water pot. Fire, water, earth, air is available, you’re breathing it. These are the minimums needed for life in a friendly climate. What these minimums are will change by climate and location, but there is a specific set of instructions for going sadhu and wandering as a magical practice. If done right it develops great amazing powers. I’ve told you about the wish-fulfilling jewel, the wish-fulfilling siddhi’s that I got by accident once, while doing that practice. Anyway, anything more on the particular depression practice before I go into more working with poverty.

[Nyondo] There was one, someone asked a related question. When it comes to this practice of rejoicing, can you do it while watching television and seeing wealthy people enjoying?

[Lama Lena] You can, but it won’t work unless you’re doing that as well as the three outside. To actually perform the spell, the actions of body, speech, and mind must synergize. You can support the spell by continuing to wish them well on television. But that won’t set the spell and won’t work by itself. Sorry. Magical principles.

Look, if you’ve ever studied Wiccan, Druïde, the old European magic, even Kabbalah, you will find (and many also within the Native American lineages) magic works with symbols because it works with drawing the energy from the subconscious mind up to manifest consciously. And the only way you can talk to that mind is in symbols. In Wiccan, we go with the elements and the direction, in Druïde we work often with directions. In Tibetan, we work with the mandala of the Dhyani Buddha’s, the five directions, in many of the more complex spells.

Here, simplest thing I can teach you is this one. We’re working with the basic form, intent and feeling; body, speech and mind, and you have to actually use all of them. Or it won’t work. Not well. You might get a little effect, not what you’re going for. Anything else on this one?

[Nyondo] Yes, a couple of questions. One had to do with relationships. Will this magic work either for improving or attracting relationship? And one other person posted that, when it comes to wishing others happiness, this is very hard to do with ex-lovers that you may have a very bad relationship with.

[Lama Lena] Let go of them. It’s not doing them any harm for you to carry them around like that, but it’s doing a lot of harm to you. That relationship is over, let the fuck go, leave them go off and have their life however they want separate from you. They’re an idiot, they were an idiot then, they’re still an idiot, they will have their own karma. You don’t have to harm them. Whatever it was, that was their problem then, is probably still their problem. Leave it be. Let them eat it. Wish them moments of happiness, nonetheless. They’re gonna die and be reborn as a cute little puppy or kitten, or a squirrel or a gerbil or something, a lovely shiny bug. And you won’t know who the fuck that was. Don’t focus on them. Leave them be with your attention. When you’re wishing all beings in the whole wide universe, don’t even think about them specifically, leave it be. Wish it out. And was there another bit to that?

[Nyondo] Not to that particular question. There’s a different question. “I feel I have changed to a timeline I don’t really want to be in. Will this magic help with that?”

[Lama Lena] It will help you adjust. Once you’ve changed timelines, it’s really difficult to change them back. That’s not a decision you can go back and forth on. And it’s always difficult in the new timeline for a couple of years. Not everyone survives the shift. That’s a rather heavy duty spell, if you manage to pull that one off. That’s not 101, that’s advanced fourth year chemistry, time shifts. So it will help you adjust to this one. However, there are other things that will help you adjust better. And one is simply the passing of time ,you’ll get used to it. You can’t keep doing time shifts, too many of them will kill ya, you never do get everything all the way through, one of those. Next question.

[Nyondo] A couple of questions. If someone’s problems stem from OCD or compulsive thoughts, or obsessions that are unhealthy, is this something that will work for them?

[Lama Lena] Your basic treatment for OCD and compulsive thoughts is Tantra. This will work for you if you can accomplish it and control your thinking and feeling, and choosing of what to say and do, enough to do so. But if you’re OCD with compulsive thoughts, about the only spell that’s going to work on that effectively – and it goes with the meds not instead of the meds – what is it? Butyrin is supposed to be good for that. There is a couple of different SSRIs and NSRIs that are particularly good for OCD stuff.

So what you want to do is take the meds and then learn Tantra. Because basically yidam work is the antidote to that. This is more advanced, I’m not teaching you the full tantra in today. Today is 101-level, but I’ll tell you where to get it.

Take, as your yidam if you have no other, Chenrezig. It’s a safe place to start. It’ll work. It’ll work on that. You have to do the full sadhana daily and run the mantra 24/7. Whenever the compulsive thoughts come up, change them to the mantra, choose the mantra, over-sing the mantra on them. There’s, in about a month or so should work. Join my tantra group for further instructions. If you want to work on that with Tibetan magic, and not just Western pharmacology, it will require effort. That’s a deep one. That’s a stuck bit. OCD is super sticky. And trying to put it down is like trying to put down a bit of tape while you’re wearing gloves, medical gloves. You ever tried to tape bandage on while wearing medical gloves and get some of the tape, it is really hard to throw away the garbage. Being autistic myself, with the levels of OCD that came with that, that needed to be overcome, I can tell you for an autistic how to do it. And that’s just like, “Well yes, you have OCD but your powers of concentration are also extreme. So you just take your powers of concentration and use them to superimpose a concentration on the subject of interest on top of the OCD and it’ll totally override.” That works on if you’re autistic or Asperger’s. But I don’t know if it works on people who have OCD and don’t have the talents that go with being autistic. However, you can override it with concerted yidam practice. Next question.

[Nyondo] “I tried to do this practice, but I feel a sense of sorrow, that their happiness is temporary, and I feel hopeless instead.”

[Lama Lena] Why? All happiness is temporary. All suffering is temporary. Everything is temporary. If you are choosing impermanence to focus your depression on, dear me, what a choice! Could you perhaps choose something else that is easier to work with?

If you have totally tied your depression into the sensation of impermanence, you need to shift your attention to that which is permanent and pay attention there. And what is permanent, unchanging doesn’t come and go, unborn undying, the source of all magic? The great mother ocean dharmakaya. Pay attention to her, by whatever symbols are known to you. For it is out of the intrinsic awareness that the vitality, which permits magical activities to shine forth in the creativity of phenomena, occurs. This is the source of all magic. If you find the source, nothing is beyond your powers.

Consider that although their happiness is temporary and will come and go, fortunately, so is their suffering and all things change. Please do not mind that. For if it weren’t for that, you could not grow and learn and enjoy the multitude of arisings that arise in phenomena. The great glory of phenomena is its impermanence. The great horror of it is the same thing.

You do appear to have a habit of finding the most negative idea available and focusing your attention on that. Do not do this. Instead, focus your attention on the now and the positive aspects. You do have a choice. Free will is the basis of magic. Choose your perception. All magic is done by this, by choosing your perception. Without choosing you have no free will. You are not prey to your thoughts, or you do not have to be prey to your thoughts, feelings and perceptions. You can choose to walk among them and focus your attention on them, the ones you want to focus your attention on, and leave be the ones you don’t.

Your eyeballs are a tool here, for what you look at with your eyes will draw your attention. Your focus of attention is what is used for magic. You must choose how to focus it. By repeating words with the speech chakra you create the choice you have made. So if, when you begin to do this practice, what you experience is sadness due to impermanence, do not talk about that to yourself with your speech chakras subvocalized; talk instead to yourself a little bit out loud about the wonderousness of this moment. Not the fact that the flower will fade. Can you get me that rose that’s sticking out right there, a little pink one, directly in front?

[Nyondo] Oh, I see.

[Lama Lena] Where’s the camera? How can I shade this, so you can actually see it.

[Nyondo] Should I close the door?

[Lama Lena] Yes. It’s backlit. There we are. Look at this flower in its perfection of full bloom. Beautiful isn’t it, in this moment? And part of its beauty is the fleetingness of this moment of full bloom. Wide open in its prime, soon to end, which gives it the amazing, fleeting beauty of dewdrops in the morning. Enjoy it. And allow it to end when it does. Even beauty is dependent on impermanence. And you – we – would not notice our happiness when it arises, if there were not times of less happiness in between. Any more questions on this one?

[Nyondo] Yes, where was it… “Does this spell also work to get the lint out after working with depressed clients?”

[Lama Lena] No, you have a much simpler spell for that, or it’s basically a tsa-lung yawn. You give them a good opening and shake. To do that, in between depressed clients and at the end of the day. But do it frequently. It won’t bother people and it doesn’t take hardly any time at all. Breathe in through your nostrils. [Lama Lena breathing in, stretching both arms wide out and breathing out] While you breathe in through your nostrils, imagine those little children’s things that you used to get at birthday parties when you were little; you blow in and the paper thing uncoils and goes “Whiiiiiiiii…flub-flub-flub-flub…fWhiiiiiii..flub-flub-flub”. I need one of those to demonstrate, Nyondo, keep your eye out for them on wish.

[Nyondo] Okay.

[Lama Lena] So, as you breathe in, you inflate your energy channels with chi, air, lung, same thing. And they uncoil and reach out to infinity in all directions. And you stretch your body as well. And then you relax. And let them come back to your usual. This will shake off any recent unpleasant encounters, and is generally taught in Tibetan Medicine and in other medical things, as a basic simple way of shaking off your whatever you pick up from the encounter, from working with a client who has an illness. So, there’s others, Tibetan…Chinese medicine has to do with grounding spirals; one hand to the ground, one hand spiraling to infinity. There’s many methods, but that pretty much the simplest and most effective one I know. And as a doc I used it often. Next question.

[Nyondo] If rejoicing practice is more effective outside of the home, what do you recommend for someone if they’re homebound?

[Lama Lena] Not even a wheelchair, you can’t get out at all? Rarely is someone completely homebound, with mobility, scooters and other options. Can you get onto the porch and look past your house? You can try it that way, but it won’t work as well. Can you get a ramp installed, and acquire an electric wheelchair? We’ll talk about how to deal with poverty next.
Other questions?

[Nyondo] What does it mean to change the timeline?

[Lama Lena] That’s not in the scope of this. Not going there. Somebody asked a direct question about having done so, so I addressed it; but that is not in the scope of one o one.

[Nyondo] Another question is what is the difference between choosing one’s perceptions and rejecting the present situation?

[Lama Lena] Well, there isn’t one really. You’re welcome to reject the present situation, if it does not suit you. Why not? Fix it! You’re not powerless. So, if your present situation is one of poverty, you can reject that by attempting to fix it, using the proper spell for it.

I wonder if that’s what you meant by rejecting the situation; it’s not rejecting it by pretending it’s not there. It’s simply choosing to make it be different. They say that insanity is doing the same actions again and again and expecting a different reaction to occur. You’ll need to actually change the patterns of your behavior, to change the patterns of your reality. It is necessary to do that.
Next.

[Nyondo] Can this practice be done while in a crisis?

[Lama Lena] Yes, sure, why not. Next.

[Nyondo] Is the practice better done during the daytime or the nighttime?

[Lama Lena] Generally, it is better done during the daytime in the morning. However, that will not work for all people. Some people are nocturnal. You can do it at night, if you cannot do it in the daytime.

[Nyondo] Does this practice work for anxiety disorders as it as it does for depression?

[Lama Lena] This practice is more effective for depression. It will slightly open an anxiety disorder. However, for an anxiety disorder, you need to find your safe place. That which will not betray you. It’s called refuge. Your refuge. Not in Buddhism, not formally doing a refuge ceremony. Although you can. It’s a matter of the heart. There is a, to each one of us, an essence of safety inherent in us, beyond time and space, not caught in the time space continuum but encompassing the time space continuum, surrounding it. So therefore, it doesn’t come and go, it cannot be lost. It will always be there for you. Refuge, symbolically in your yidam.

There was also a question on relationship work. Your most effective spell for obtaining the relationship you want is the Chenrezig practice, full sadhana. Because, as you reach and try to make the relationship you want, you’re going to fuck it up. Just like you did last time. So instead, sneak around behind the cause of the problem. And resolve that with magic. Use the Chenrezig sadhana for relationships. For magnetizing the kind of relationship you hope to have someday.

I think it’s about time to move on to poverty. Have we dealt with the basic questions on how to do this practice for depression?

[Nyondo] Yes.

 

Working with Poverty

Poverty sometimes comes with depression, sometimes causes depression, sometimes is a result of depression, but sometimes happens on its own without depression. So, we’re actually going to approach it separately. However, we’re using the same principles, push-pull, lé [Wylie: las], manifesting. I spoke a bit about what poverty feels like and how you can use the depression one also to affect depressed finances, depression around finances, but this is going to be just stuff. 

1. Action of the Body

The first thing you have to do, step one: with your body, your two hands, go to a pile of your stuff. Somewhere, you have some stuff that is yours. Go to one of the piles (closets, drawers, cabinets, containers), sort through what you actually use and what you do not. 

Take those things of, “I do not use them”. Separate them into another two categories: (1) someone could use this and (2) this is too broken, it’s garbage. In the garbage category goes, you know, maybe single Barbie shoes that are found here and there, about the house after the kids are all grown up. Take those things which are nice things, go out from your house and give them away. The local homeless encampment, the charity shop that accepts donations of this category or that, a friend who wears the color of the blouse you’ve decided is never going to fit you again, but might fit them. Give things away.

Although you suffer poverty, you have an accumulation of stuff. Your…it’s like your pipes are full of that stuff that you find in the drains and you got to send the snake down and get the stuff up so the flow can start again. So, the first thing you have to do is simplify your possessions down to what you actually enjoy using and what you no longer need.

Deal with the hoarding. Most people who are suffering from poverty, also suffer from some extent of hoarding. Give it away. No one should ever visit you and leave empty handed. You should never visit another person empty handed, bring them something. 

We had a can of grass jelly that mom and I had purchased at the Chinese shop because it looked interesting and we used to do things like that. And it just had a picture of a bowl with cubes and green jelly and it didn’t tell you how to cook with it, what to do with it. And it was all in Chinese, we had this can. It remained in the cupboard long and long. It was still good, it’s canned. Eventually, we realized that we were unlikely to eat the grass jelly. So we gave it to a friend, who over the years gave it to a friend, who gave it to a friend, who gave it to a friend. And about five years later, a completely different friend from a completely different circle of friends, brought me back the can of grass jelly. An old friend! What fun we all had in giving that away. “Oh, this was a cool thing, so and so will get a kick out of it, they’re a foodie, maybe they’ll figure out how to eat it.” All the fun experience that was had in giving and receiving the grass jelly, which just sat there in a can; it may still be going around for all I know. Did we ever eat that? Or did we pass it on again?

[Nyondo] No, we passed it on again. It’s somewhere out there.

[Lama Lena] It’s somewhere out there. Perhaps it will reach you someday. It’s got a lot of blessings on it by now.

Step one: go through your shit and give away as much as you possibly can. Start somewhere. It doesn’t matter where. Are you a category sorter, then pick the category of coffee mugs. Surely, as happens to us, you have accumulated any number of coffee mugs over the years. How many do you really enjoy and use now in these days? Take the rest out.

Put some candy or flowers or something, seed packets, scarves, put something in them because one doesn’t give an empty object. And then give them to all your friends and acquaintances. Let the stuff move. The pipes are solid with that nasty hairy gunk that accumulates down the bathtub drain, snake it. Ya got to get stuff moving. More can’t come in when it’s full of garbage. And most of your stuff is garbage. Shirts that are so tattered, even though they’re wonderfully comfortable, you really don’t wear them outside the house. How many of those do you really need? Maybe one schmatta. Give away the other schmatta’s, it’s not that hard.

If you are housebound, you can put them in a box on the curb, labeled ‘free’. However, if you are not house bound, you will work a stronger spell by performing the action of leaving the house and actually handing them out, placing them in somewhere, to someone. And the more intense that occurrence is, the stronger the spell will be. That’s step one; clean out the pipes, make room for the flow to increase, without it doing any damage.

2. Statement of the Speech

Step two: the words. You need to repeat one of…I’m looking through my mind for what would be an appropriate simple one to teach you.

You need to repeat the magic words once a day.
“May all beings be happy and have the cause of happiness.
May all beings easily meet their needs and have the cause of meeting their needs.
May all beings be free and have the cause of true freedom.”

Say it out loud, once a day, while making an offering to an image that symbolizes great mother ocean dharmakaya. Find such an image. It might be the sky. Infinite open awareness, the symbol. It might be a beautiful tree that to you symbolizes Mother Nature, Tara of the Acacia forest. It might be a stupa, it might be on your altar.

Whatever you choose as the symbolic recipient, you must say those words while placing an edible object, a cookie, a handful of grain, a muffin, a torma, a piece of fruit, a cracker, something on that altar. And taking whatever you…or in that place, and taking, if it’s an altar you’re using, inside the house…taking whatever was yesterday offered and tossing it out to Mother Nature, giving it away. While saying the magic words.
Nyondo, do you need to type in the magic words for them?

[Nyondo] Oh, yes. Can you repeat for me as I type

[Lama Lena] Yes, let me go back to them.

“May all beings have happiness and the cause of happiness.
May all beings have the satisfaction of their needs and wants being fulfilled,
and have the cause of this fulfillment.
May all beings be free and have the cause of freedom.”

While you verbally cast this spell, while giving away an article of food, now, if you’re using the sky as your recipient as a symbol of open awareness, then you take that article of food and you toss it out to the sky. If you’re using a tree nearby as a symbol of Mother Nature, you take that cracker, cookie, whatever it was, and toss it out at the base of the tree. If you’re using an altar, you place it on the altar and you take whatever you placed on the altar yesterday, and you take it outside to be enjoyed by the wild critters.

If you are offering something in a wrapper, like a granola bar, unwrap it before you take it outside; all cookies, crackers should be unwrapped, not in their paper, when offered to the sky, the tree or put outside for the critters. That would be a ‘goes without saying’ but I’ve learned that you got to say them.

That’s your second step in dealing with poverty, the spell. The first step is making the potential karma for it to occur. The second step is creating the framework or the matrix for the occurrence. The third step is directly creating the cause for your occurrence.

 

3. Thoughts of the Mind

All your pocket change, actual money – this has to be done with money, you can’t do it with something not money. When you purchase something, you get changed back. Have a specific pouch, to keep it in. Don’t spend the change, spend the dollars. When the little pouch is full of change, give it to beggars. All the time, continuously whenever you are outside of your house, without judgment of what they will do with it, give all of the pocket change to the panhandlers, the homeless with the signs, the beggars.

Yes, it’s not much; it is the repeated action of doing that, that will cause you the sensation of having more than enough. And when you feel like you have plenty, the universe will agree with you, and see to it that that is so and your poverty will dissipate. 

First level simplicity: Make room, cast verbally, actualize; action, mental action.

When you offer pocket change to a beggar, I want you to pretend in your heart that that coin is actually worth billions and will solve all their problems. Don’t say it out loud, just make-believe, like a fantasy, a pretend. You’re giving a coin that because of its rarity is worth billions. And they will recognize it and take it down to the coin shop and have all their needs satisfied. Pretend that what’s happening, visualize it, choose to see it that way, to pretend that. You are creating karma.

The basis of karma has to do with the deed, the recipient and…or the do-ers motivation, how they see the deed, the actual action of the deed, and the actual recipient of the deed.

It’s why, when I receive offerings, I don’t put out a basket. Online it’s different, it’s a Paypal button on the website because we can’t pass things back and forth through the computer. But when I’m in person, no basket. It is more intense for you in the karma created, when you offer a flower or a dollar to a person, then when you put it in a basket for a person. And since many of you are suffering poverty and do not have the ability to offer very much, let’s make what you can offer worth as much as possible in the karma that you are gaining from it. That’s why you visualize the coins you’re giving to the beggar is being of great value and satisfying all their needs. Pretend it’s valuable.

Working with Golden Tara for Poverty

The other, there’s a one more advanced method specific to poverty, that I am not teaching you here, working with Tara in a direct and concerted manner. In the twenty-one Tara’s, in Suryagupta lineage, certain Tara’a who are yellow, orange, golden color, are specifically for relieving poverty.

If you wish to learn this method of working with the twenty-one forms of Tara (and in particular with certain particular ones) once a week, I think on Wednesdays but I’m not sure and I don’t have my iPad in front of me to look it up, Ani Palmo, Ani Lama, leads a group doing that spell together. The more people that perform a spell together, the more powerful it is. That’s why we have covens, when we want to do a working in Wicca you get a bunch of… it synergizes, it’s more… when you have your full coven of thirteen people, it’s more than thirteen times as powerful as one person. It reverberates, it synergizes. So this spell, rather than y’all trying to do it on your own, get together once a week for those beset by the different aspects. There’s one for nightmares, specifically, one for good decisions, one for poverty. So we all get together at that time, and do that spell together, creating it. Learn the mantra for the one you are specifically working with.

Big Green text on bookcase.

[Nyondo] Okay, light green or dark green?

[Lama Lena] It’s a dark green and it’s narrow.
I’ll give you the mantra today. But the regular spell, it’s too complex for you to learn to do it yourself if you’re not really experienced with this stuff. So join the group, work it with the group, it’ll be more effective. And that’s once a week and that’ll be enough. If you really get into this you can do it daily. The most powerful times to work any spell is in twilight, the twilight of dawn or the twilight of dusk. The twilight of dawn occurs just before the sun breaks the horizon, when it’s light. The twilight of dusk occurs just after the sun descends past the horizon, while it’s still light, but there are no sun-rays. These are times where the veils between realities, between dimensions, are thinnest, therefore they are powerful times for workings. If you were to choose to do any of these practices daily, those are remarkably powerful times to choose.

Text fishing… let’s see what I have for you. Yes, Tara of the Acacia forest is Mother Nature. That’s not it. Now that’s for good governments. Here we go.

[Lama Lena showing a picture of Tara]So this Tara, who is going to be rather hard for you to see, but if you join, in the images, if you join in the practice and the spell you’ll see a much better picture of her.

This is great golden-colored Tara; her mantra, which is what I’m going to be teaching you now, giving you the lung for. Repeat after me,
“Om Tara Tu Tara Ture Push Ting Guru Soha”
“Om Tara Tu Tara Ture Push Ting Guru Soha”
“Om Tara Tu Tara Ture Push Ting Guru Soha”

She is perhaps the most colorful one, the most intense one for increasing your wealth of attributes. So, her mantra on a daily basis. Do you need to type that in? It’s down here in phonetics on the bottom, don’t spell. Let me double check something with that piece of paper. There are two versions of the mantra, I want to make sure I gave you the best version. Better image also. 

Ser-dog chen, Drolma Ser-dog Chen [Golden Colored Tārā]This is easier to read.

[Nyondo] Okay, and then just the phonetics

[Lama Lena] Just give them the phonetics in chat now, they’ll get it in Tibetan when they go to the main practice.

Magnetizing. Great golden Tara.
There’s your practice for increasing your wealth in basic Tibetan magic. Clean it out, clean out the pipes, so the flow can begin. When you are hoarding, you cannot resolve this. You’ve got to clean out the space for it. Nothing can come in when the pipes are clogged.

Number two: set the intent, set the spell, the words I taught you, while placing something on an altar or to your chosen symbol, daily. You got to keep up with this, you got to slog at magic for a while; it is a matter of focus. That’s why I did depression first; you could get past your sludge and actually deal with it. But you do have to perform the actions repeatedly for a spell to take.

Now, if you are at the level of one taste, where there is no separation between the do-er, the doing and the deed, then it’ll take in one go. But most of us do not accidentally walk through walls on occasions, not often. And so we’ll need to use repetition to set a spell. Are there questions on the one on poverty?

Q&A on Poverty

[Nyondo] Yes, there’s questions, and I also wanted to make a comment, if I could. Which is that you spoke earlier about the practice of giving money to beggars and imagining the entire scenario of increasing wealth for them. And I accidentally discovered that this also works on shopkeepers, visiting local shops, even if I didn’t have a lot of money, but could buy if something. I am talking cheap ramen or a stick of gum. I would still do that practice, that, “Oh, this is wonderful that I can buy this here, may this shopkeeper realize even more business.”

[Lama Lena] Yes, you can do that.

[Nyondo] Discovered accidentally that, as I kept doing that practice, even though the shopkeepers knew I personally didn’t have anything, they were still happy to see me when I came in there and occasionally might get a little extra something under the counter after a while.

[Lama Lena] It gets noticed, it gets felt.

[Nyondo] But just to put out that that practice works on other situations, not just beggars, but also shopkeepers, or say if you are at a public fair, or street festival, and you really like the person and the thing that you’re buying at a little booth, you can do that practice and it will still work.

[Lama Lena] Yes, do it that way also. It is important to change your interface with wealth. What she is doing, the method she’s explaining how you work when you’re actually purchasing something, changes your interface. And that’s what the spell will do. By opening up the flow, wealth may come upon you, it may enter your lifestream.

Right now, if you suffer poverty, you have blocked wealth from your lifestream by the way you interface with it. This is ways of changing that interface, by getting around behind and finding the subtle pivots[?] and working with magic.
Questions here?

[Nyondo] Yeah, we’ve got a couple of related questions here. “As a working mom, I experienced poverty of time; then when I do have little moments, I have trouble enjoying them or being present for my child. Can the giving-away exercise work or be adapted in that case?”

[Lama Lena] For poverty or something other than money, yes. Okay, that’s where we would adapt this for time.

[Nyondo] Yeah, so a couple of questions were about I feel I don’t have enough time to do everything. How do I….

[Lama Lena] Okay, a second most common poverty is time, lack of time. And it’s going to be epidemic between the ages of about thirty-five and maybe sixty. You’re raising kids in those years. They’re not done yet. Your parents are aging, you’re dealing with aging parents in those years. You’re at the height of your careers, you’re working your butt off there in those years. And it all gets out of hand doesn’t it? And eats your life away and then you die.

I had that problem for a long time. I dealt with it in direct Dzogchen. Because I didn’t have time for fancy spells. I learned that between every moment of business was an infinite gap. And I learned to place my attention in the gap, between the moments. And so in that gap take my rest. That’s a fairly advanced Dzogchen practice, that’s intermediate Dzogchen, gom.

What can we do for a spell, a basic spell to get you more time? I’ll get back to you on that. I’m going to need to do some research. Because the one I used for that, I do not think the non-aspies here [referring to people who don’t have Asperger’s] and those who are not trained in the more advanced Dzogchen meditations… those of you who know Dzogchen, who are training in Dzogchen with me, the answer to that is gom. gom works. It opens it up. But let me look through what I’ve got for a more basic, easy to do.

I am suspecting it’s going to be with the archetype Manjushri and the air element. But I’m going to have to go fish through some old texts for something that will work on that and that will open that up. Meanwhile, what I can give you today, when you experience a moment of leisure, wish it outward, “May all beings have this moment of leisure.”

And no, I have no spell to make your toddlers less annoying. Sorry. Or your teenagers. Except time pass. What you can do, in your infinite business running from here to there, you may see a pigeon, you may see a retired person ambling in the park, or a homeless person snoozing on a bench; rejoice for them. “How wonderful that person has time to do nothing at all. May they truly have the enjoyment of it and may all beings in this universe, this wide an infinite universe, experience the leisure to enjoy the doing of no thing.”

Try that spell, said out loud every time you notice somebody who’s got time for something. People sitting in a café, that they have time for and you’re rushing to get home to get pick up the kids from daycare, so you can’t. But rejoice for them with these words. Nyondo, would you type the words?

[Nyondo] Sure , let me, okay, I am set.

[Lama Lena]”How wonderful that this being has the leisure to enjoy this moment of relaxation that they are having. May all beings in the universe, the wide universe, the infinite universe, throughout both time and space, have the leisure to enjoy each and every moment. Relaxing. So be it.”
Seal it with “So be it” or “so-ha” or “svaha”, if you’d prefer.

I’m writing these off the cuff for you. The principles are: each one has three statements. Rejoicing, wishing and sealing. “How wonderful that this is occurring. May all beings in the wide, wide, infinite universe, throughout time and space, experience this enjoyment. So be it.” Rejoice, wish outward, seal it. Three phrases, basic principle.

There are also seven phrase ways of doing it, nine phrase ways of doing it, but we’re keeping it simple for today. This is just basic one o one. With I’m referring you out to other places you can get more advanced or in depth things. Because most of you don’t have the time, the resources, or the energy; or you wouldn’t have this problem.

So we’re keeping it simple. Do the simple stuff first. Don’t avoid the simple stuff because someday you’re going to do the more complex stuff. Start at the beginning, one step. Just do the simple process. Later on, you may choose to expand into some of the more depth, more advanced, more complex spells. Start with a simple one, take one step forward. That’s how it works. Other questions here?

[Nyondo] Yes, there were some questions about helping other people give things, there was…give me a moment to find the exact questions. Yes: If I help somebody to give away stuff, does the spell work for me or just them or…

[Lama Lena] You, not them. You see, it is almost impossible. I have a relation, who is caught up in this. Around the Christmas season, they expressed a desire to decorate their house to offer light to all the world. I thought, “Well, that’s good. That’s an offering. You’re offering light, you’re decorating the outside of your house for random strangers. I’ll send you Christmas lights, for you to put up. Would you like that?” Yes. They put them up inside the house. The spell didn’t work, because they could not participate appropriately. Oops.

And I have found, since there are among my relations those who suffer from depression, poverty and other things, that there is not a damn thing I can do about it, for them. Except give this offering of this teaching freely given at no charge. I never charged for teachings. I don’t sell it. I’d rather pedal my ass in the bizarre; not that I get all that much for it at this age. Offered out to the universe. Best I can do. Perhaps someone will benefit. One hopes. Other questions?

[Nyondo] Yes. Releasing stuff is ongoing. I like to keep up with it. But with age and illness, I’m finding it much more difficult.

[Lama Lena] Do it anyway. Of course you can’t keep up with it, of course that overwhelms, course stuff is stuck in the pipes. Keep it moving. Even if all you can do is offer it to the charity shop, or on the curb. Don’t let it stagnate, where it comes in and it doesn’t go out, because then it can’t come in anymore. There has to be a flow through of objects.

[Nyondo] Related to that, Is buying stuff for others as effective as giving away your stuff.

[Lama Lena] It depends on whether or not you have an accumulation clogging your pipes. If you have an accumulation of stuff, which is not of use to you, in the moment or in any recent or probable soon moment, then do pass it on; open space for stuff to flow through.
If you have already done that, and there is no clog and backlog of stuff accumulating around you… I should have taken this showing my fridge, the inside of my fridge. [Nyondo laughing out-loud] They’re laughing. We had a party yesterday, there is infinite leftovers at the moment, I’ve got to stop cooking for a while. Watermelon, mulberries, everything and everything. I need to dehydrate some of those, you’re going to need to fish that down for me this afternoon.[Lama Lena talking to Nyondo] Life goes on. Keep it moving, too much stuff came in yesterday. I had to get it moving today. One of the side effects is when this starts to work, more stuff comes in. If it’s not flowing, you won’t be able to live, it’ll be up to here.

[Nyondo] Didn’t we get rid of a bunch of coffee mug, and we’re probably gifted a bunch of coffee mugs?

[Lama Lena]Yes.

[Nyondo] That happened.

[Lama Lena] Yes, it’s hard to keep up with. Try, just keep it moving, keep it flowing. Next,

[Nyondo] I am head of a company that struggles to earn money. Does this method also work for an entire firm? How can I best transfer it?

[Lama Lena] Yes, this method will work for a firm, but will need to be done…a firm is just an accumulation of people, who are pulling in a direction financially. I’m not sure how to adapt this to a firm. Since I have not ever…no, that’s not true, not ever, but it was long ago. And I was an executive, didn’t like it, decided to go do a next job, was gonna be working with my hands, where it was not my responsibility to tell other people what to do; and so the next job was. I always found it easier to do stuff then get other people to do stuff, so I’m not a very good executive. I can adapt that for you. It should adapt, but you’re going to have to figure out how to do so, in a simple and concerted manner.

Let me know how it goes and what you think might work. There is email, we can talk about it. Next question.

[Nyondo] I am an artist and doing more work and hardly selling any. How do I deal with that?

Lama Lena] Give it away.

[Nyondo] That was their next thing. They’re saying, they don’t want to just give them away.

[Lama Lena] But it’s publicity, if you give them in the right place. Give them to charity places that will auction them for charity. Give them to people you love. Give them here and there to people who might be seen with them. Call it publicity. Give it away. You’re not cheapening it. I don’t sell my dharma. And that does not cheapen the Dharma.
Next.

[Nyondo] I have pretty favorable circumstances. However, I made my own life more complicated than it has to be, I think. Will this practice also help to let go of obstacles that I see for myself.

[Lama Lena] This practice will work specifically on the obstacles of depression and poverty. Depending on what your obstacles are, would depend on what practice will work best. In general, for the removal of obstacles, we work with the northern direction of Amoghasiddhi, all accomplishing wisdom; or the eastern direction of Vajrasattva, primordial purity. Depending on the kind of obstacles. whether they tend to be more outer or inner appearing. I would suggest you go to the practice of the twenty-one Tara’s for the removal of obstacles; I have a feeling yours may be the kind that would be amenable to that. And as you learn more about the individual aspects, pick the one that most closely relates to your obstacles, the ones you are experiencing, and focus on that aspect.
Next.

[Nyondo] How do I cope with PTSD and loss? I’m grieving over the loss of my childhood home and am stuck in the past with obsessive thoughts.

[Lama Lena] I would recommend EMDR. And combine that, since you are caught in grief, with rejoicing, the practice for depression grief; and what you’re talking about sounds like a kind of, a flavor of depression. Next question,

[Nyondo] Does green Tara also work for this practice?

[Lama Lena] Which practice

[Nyondo] Let me see how they put it.

[Lama Lena] I’ve taught you a couple of things.

[Nyondo] I think it was for the latest, on wealth.

[Lama Lena] The actual Golden Tara works better. Green Tara is your baseline Tara, she is the Tara of the Acacia forest, Mother Nature.

Oh, yeah, doing anything come up, well, mainly.[ Lama Lena and Nyondo talking about the cat who just came in][Lama Lena] And she’s baseline, but you might want to get a little more specific here as we’re working specific types of magic. So, go to the twenty-one Tara’s and pick the Tara that is most effective for you.
Green Tara is the quick grab-it, “Om Tara Tu Tara Ture Soha.”
Baseline Mother Nature; and she is the most effective one to use for ecological problems, green. But for personal problems of poverty, gold.

For personal problems of obstacles might be some of the dark blue or black ones. Depending on the obstacles for personal powers of sensation of powerlessness, sensation of having enemies or things being aligned against you, paranoia, anxiety, I’d use the red ones.

So, they’re different and they focus more…your energy more specifically in certain directions. And when you’re working magic, you want a fairly cohesive focused direction, fairly specific. A broader focus will benefit, but it won’t have the specificity of the benefit you’re looking for.

So, I’d use the gold Tara I gave you here, for working with poverty; or some of the other golden Tara’s. Because that is the energy that magnetize, magnetizes; golden of the Southern direction. This is an entire pattern, the mandala of the Dhyani Buddhas, which you may know from initiation and self initiation in the more advanced sadhana spells.

But working with the Dhyani Buddha’s pattern, it is the pattern, the baseline mandala on which all other mandalas are based.

And the southern direction is that of magnetizing of the wealth of sensation, the wealth of everything. North is the direction of competence, of actually working with things efficiently, of getting it done. West is the direction of passion. And east of clarity. And the central direction, which is generally blue, is the direction of open awareness; sometimes white and blue switch places. Open awareness, the source of all energy.
And when this mandala is twisted, is scrunched, crumpled, you get poverty in the South; jealousy and competitiveness in the North, never good enough; you get lust a certain stupidity in the West; and you get fear and anger in the East; and depressions, sludgy depression in the center, when it’s crumpled.
These spells that work with the mandala are about extending and uncrumpling them, so that poverty transforms to the wish fulfilling jewel, providing all what is wanted by all beings within the universe. And the fairly stupid one pointed lust, that gets the praying mantises head eaten by its mate, is transformed into all accomplishing life force of Bodhicitta.

And the never good enough, I’m never good enough, it’s never good enough of the North is transformed into that which flows freely, accomplishing all things in it’s path. Do you see? The depression of sludgy “can’t move” is transformed into the infinite open spaciousness of natural mind. This is how you work with the mandala, on which all these spells are specific based. You don’t have to understand this. This is slightly more advanced, the theoretical chemistry to explain why, when you add the baking soda to the butter milk, the biscuit rises; alkali an acid, reaction. But you don’t have to understand that to put the baking soda in the buttermilk biscuits. You just have to know that that’s what you do. And so we taught this in the simple way, without too much theory wrapped up in it. Just what you do.

If you choose to do it, for underlying all spells, is the free will volition of beings to choose, to perform an action or not to. It won’t work if you don’t do it. It’s entirely up to you, whether you will leave things as they are, regardless of how unpleasant you’re finding them. Or take steps to change them, you are not helpless. Here are methods, served freely, with which you can help yourself, if you choose. Flat out, matter of choice.
Other questions?

[Nyondo] Yes. Is this kind of magic safe? Are there any negative effects or risks?

[Lama Lena] I have taught it to you with full safeguards; haven’t taught you a kind that isn’t without safeguards. This kind of magic can have risks, but not if you follow the instructions as given. If you work with the traditional archetypes, they’ve all got failsafe’s on them. You won’t hurt yourself, or others. Chenrezig, Tara, Manjushri, all of these have fail safe boundaries of Bodhicitta; they will not harm. Therefore I felt safe to teaching it on you too. There are magics that are not safe. I’m not teaching them here, you’ll do yourself a mischief. These are safe, you can go ahead and do them. Provided you follow the instructions. Doing them without following the instructions, as always, there is no predicting if you change the instructions, what will occur. I am available by email if you get yourself into some trouble having changed the instructions.
Next question.

[Nyondo] Can not-desiring my own wealth and success be a sign of progress on the path or is it a sign of depression?

[Lama Lena] I don’t know. It could be either. It would depend on you, and now it feels. Does it bother you? If it bothers you, it might be a sign of depression. If it doesn’t bother you, it might be a sign on the path. Really hard to tell. That’s something I need to know who you are and talk to personally about, because the answer would differ according to the person. I’ll take one or two more questions as you think are priorities, to make sure the instructions are understood.

[Nyondo] Okay. I can’t consider myself poor. I have my basics covered. However, I’d like to increase my wealth. Will this still work to go beyond that level?

[Lama Lena] Yes, sure. Provided you follow the instructions as given. You can go from comfortable to filthy rich, if you wish. I don’t know why you’d want to. A portfolio is a bitch to look after. And then where do you keep the money. And if it’s more than fits under the bed, well, what which bank are you gonna use, and what is the government going to…go ahead if you want to, it’ll work on that. But do be forewarned that too much excessive money is really a bear to look after.
Next question. If there is any more that are important,

[Nyondo] I’m looking through the questions that are here. “Does this method work for manifesting essential healthcare for a serious illness?”

[Lama Lena] I would say to manifest essential healthcare for a serious illness, I would use a slightly different spell. Sangyé Menla [Wylie: sangs rgyas sman bla] Mantra.
Repeat after me:
Om Bhekänze Bhekänze Maha Bhekänze Ranza Samu Gaté Soha,
Om Bhekänze Bhekänze Maha Bhekänze Ranza Samu Gaté Soha,
Om Bhekänze Bhekänze Maha Bhekänze Ranza Samu Gaté Soha.

I do not have an image to hand, it’s actually in the house rather than out here, of Sangyé Menla. But he is blue in color, Lapis Lazuli blue. The color of the sky at the very high altitude. He is in the position of the usual Buddha, with one hand, left hand, here [Lama Lena pointing at the lap] and the right hand in the earth touching mudra, and he has a bowl with a medicinal plant growing out of it; has the usual top knot.
By saying this mantra, and wishing that all beings have the health care they need, you can affect your healthcare circumstance. It tends to make whatever doctor you look out with to see smarter that day; so that day they don’t have indigestion or a fight with their wife, and they give you their full attention and therefore a better diagnostician, works subtly. It can also work towards medical systems, and finding the right doctor and getting access. Run that mantra, while wishing it outward for all. That should be most effective for that issue.
Anything pressing or are we complete?

[Nyondo] I think we’re complete. There’s a number of questions about things like exact sadhana practices or visualizations?

[Lama Lena] Njah, I’m not going to go into all the different specifics. I’ve offered here a couple of sadhanas, which you can get on my website: working with Chenrezig and Tara, I don’t have medicine Buddha sadhana up on my website.

[Nyondo] There are good ones through Lotsawahouse.

[Lama Lena] Yes, they need a lung. So I’m going to have to put that in the hopper as a teaching for one day some time, to give the lung for a nice little Medicine Buddha sadhana. Help me remember to ask Jan to schedule that somewhen and then I’ll just go among the ones I haven’t picked one.

And I think that’s it for today. When you have finished your walkabout with rejoicing or you’re going out to give away, take a moment; the accumulated beneficial karma from those actions needs also to be given away, offered out, not hoarded. Karma breaks if you try to hoard it.

ge wa di yi nyur du dag
de yi sa la göd par shog

[wylie:
dge ba ‘di yis myur du bdag
de yi sa la ‘god par shog]

If you have enjoyed this teaching in a language other than English and you are in a position to be able to do so, please make an offering to your translator. If you are not in a position to do so, please go to the page where offerings are made to the translator and visualize yourself offering them one million units of currency, or one billion. Even if you can’t do it, take the time to go there and visualize the doing of it, and wish that all beings were able to do so when they/if they wanted to. And if you’re able to do so, please do make them a contribution. Dharma is never bought or sold. Freely given, freely received. 

We are complete. I will see many of you during the weekend, next weekend. And the rest of you after that.

Bye bye.