The Fall of the Bodhisattva
I am looking for someone who can translate several of my prayers, for example into Asian languages, not necessarily English.
In the Download section there are fragments of a recorded prayer devoted to this subject. Link.
“Bear one another’s burdens upon your shoulders.”
This ancient Hebrew-Buddhist maxim — Atlantean astral? — was implanted in me in Hellas. Among the apostles of Tibetan practices were, among others, ancient Greeks, who saw in Prometheus and in his torment, experienced for supporting fallen beings, the archetype of the Bodhisattva and the energy of a being not from this world.
The confusion was reinforced in me, through narcotic ambrosia and hypnotic coding, by a person who wanted to maintain full control over my mind. The theme of suffering and torture, now known from the single surviving version of the myth, became especially important.
After several unpleasant shared incarnations, I found a quiet refuge in a small Tibetan village, where I fell in love with that same being. I did not trust her, and she did not trust me. We both schemed over how to free ourselves from one another. To regain a substitute for freedom, she promised wonderful sex on the condition that I first save all fallen beings. The crocodile known from Papkin’s proposal had monstrous dimensions in Tibet. To win the chosen woman, I therefore took the path of the Bodhisattva.
How beautifully she sang to me of the expected future benefits when I was leaving for the monastery. Deeply camouflaged within this was an encouragement to live in eternal downfall, because why would an enlightened being need the desire for sexual experiences?
Living in a hermetically sealed culture, we rarely have the opportunity to personally become acquainted with the achievements of other societies or with the archetypes among which others actually exist and move. Regressive releases may therefore be limited to the circle of concepts and images in which we function. Regressions in which we become aware of experiences with lions, with the cross, or with quick deaths from a sword-thrust to the heart are easy for a European to associate. Phenomena and ideas foreign to our individual knowledge can only be released after clarifying and explaining to oneself and to the subconscious what should be understood by a specific concept or by an entire group of phenomena connected with it.
Those interested in Buddhism, fascinated by that culture, may not be fully aware of where their destiny is rushing them. Nor will they know the true sources of their intentions and inner motivations.
Although I was never interested in Asia or Buddhism, its intense scent still hangs around me today. When, already as a regression therapist, I began freeing myself from destructive practices, I heard about the abstract-to-me idea of the Bodhisattva. I struggled with it for a long time. What, in fact, was I supposed to let go of, what was I supposed to try to get rid of?
The beginning of the releases came from the subject matter of the book Signs of the Buddha, which contained many important concepts. On its basis, I gave my intentions to God for purification and wrote an affirmation decree. Today the text is expanded, but then its content was very simple, only a few sentences. When typing it into the computer, I had to give the file some title. The only thing that came to mind was “The Fall of the Bodhisattva.” I remember the subconscious being astonished and asking: “Do you really want this?” I do. But what?
Very quickly, the album Tibetiya by Oliver Shanti appeared. While listening to it, the matter of the girl who had drawn me into the vows surfaced. Releasing old events and intentions, I felt resentment toward myself that, because of fleeing from a woman, I had chosen even worse experiences.
The truth about every individual Bodhisattva practice and the individual intentions behind undertaking it is like a crystal trinket cut by a grinder. On one side, in my case, love for a woman shines; on the other, aversion to her. And over the whole thing shines the taking upon myself of the suffering of millions of people in order, one way or another, to please a woman. It reads nicely; it is worse to release it and experience it live. I doubt anyone in their right mind would believe that without guilt, without old missions, without intoxication, without imposed and accepted duties, anyone would decide on this. Seen in this way, the mechanism of functioning in Buddhism does not seem complicated. The more dignified the position, the greater the tulku, the more earlier actions contrary to God’s plan. The healthy life credo “I am not my brother’s keeper,” together with the whole biblical parable of Cain, takes on new meanings and new contexts when viewed from the Tibetan heights.
In Buddhism, monks, and especially functionaries, sometimes have various honorable Bodhisattva titles assigned to the position they hold — in Sanskrit, literally, “enlightened being.” These are connected with specific figures who lived earlier, or with images of abstract virtues that a person renouncing his own development for the good of others should possess. The monk’s task is to become one with a given Bodhisattva, or, if it follows from the office held, by virtue of that office, he already is one.
The better-known transcendent Bodhisattvas are Amitabha, Manjushri, Kshitigarbha, Mahasthamaprapta, and Samantabhadra. If a lama’s identification with some Bodhisattva became complete and was strengthened by vows and missions, the karmic burdens resulting from this would be carried for centuries, until he became completely bored or disgusted with them.
When someone has the impression that, in order to satisfy the needs of neighbors, family, and other beings, he lacks money, time, and that even a hundred of his own hands would not be enough, he should become acquainted with the image of Avalokiteshvara, because perhaps he is trying to equal him. This duty Bodhisattva has one thousand arms and eleven heads. The spiritual leader of Tibet himself, the Dalai Lama, is always regarded — by birth — as his incarnation. Identification with Avalokiteshvara supposedly brings the result that boundless compassion is reflected in miraculous power, which comes to the aid of all beings who turn to him in moments of danger. In folk beliefs, he also protects against natural disasters and brings blessings in children.
Following the principle of “carrying the sufferings of others,” the ideal of the Arhat, who strives solely for his own ultimate liberation, was considered selfish and wrong. Therefore, the idea was accepted as truth that a Bodhisattva living in a human body always gives active help and is ready to take upon his shoulders the suffering of all beings, and to transfer his karmic merits to other beings in exchange. This was a simple path to becoming, in the next incarnation, a saint — a Living God, upon whom all regional troubles and illnesses were placed, and who, after being slaughtered and roasted, was sometimes even eaten.
Interestingly, some Bodhisattvas in the pantheon have a sword as an attribute.
Assuming the unshakable, eternal durability of the vows taken, the celibate originators of the idea did not decree what should be done by:
A female Bodhisattva who, after several incarnations, is pregnant today, with a belly reaching up to her chin.
A Bodhisattva whose wife and children wander around the house.
Where to get the strength and money to support the aforementioned wife while simultaneously spreading the activity.
Every project we undertake today must include at least basic calculations. So let us calculate:
There were many monastic complexes whose walls sometimes housed more than 10,000 monks.
It may be assumed that over a span of 1,500 years — Buddhism has been known for 2,500 years — at least 100,000 people were simultaneously present in all Asian Buddhist monasteries.
Over one century, the natural replacement of the population occurred 2.5 times.
Let us assume that only 1% of all those beings took vows.
100,000 people × 15 centuries × 2.5-fold replacement × 1% = 37,500 people. A whole army! But if the proportion was higher, for example 50%, then we have 2 million. And that is an extremely underestimated number. Especially since in some schools all adepts take vows.
In the materialized world of ideas created for crowds by the initiators of the aforementioned path of salvation, the following phenomena should be easily visible:
Legions of the Golden Horde of Bodhisattvas constantly rushing through the world in search of those in need of help.
A dense network of field Bodhisattvas improving the supposedly inefficient activity of God. Something like a hieratic, transcendent health service:
County Bodhisattva
:)) Provincial Bodhisattva
:))) Chief National Bodhisattva
Announcements and advertisements reading: “Bodhisattva. Accepts commissions 24/7. Call: 0-69-…”
If they lived anywhere, even in a minimal number of 1,000 or 100, their activity would be visible. Nothing like this exists in our global village. Neither CNN nor TVN24 shows it. Historical records also contain no such information. What happened to these beings, and where did they all disappear to, since they could not dissolve into nirvana because of the obligations they had accepted?
Belief in the continued posthumous existence of the soul is the domain of Eastern religions, including Buddhism, as reformed by various disciples of the Teacher. Here and there in the literature, one can find traces of fascination with their missions and inspiration to take Bodhisattva vows. It is unfortunate that institutional Buddhism, while proclaiming belief in reincarnation, has not gathered reliable information over thousands of years about what later happens to appointed Bodhisattvas, sent en masse into the world. Somehow, one neither hears nor sees crowds of selfless monks wishing to relieve others in their work.
A lama enclosed in a temple and regional views accepts the future work of a Bodhisattva and the vows as fascinating phenomena, especially when he entered the monastery at the age of three. However, fulfilling them in later incarnations is no longer attractive. For the karmic Bodhisattva, intoxicated with his own creations, strong intentions appear to connect with others through their pain, when they suffer, experience worries and poverty. This is followed by another “gift”: the ability to seek out the suffering and needy and surround oneself with them. Bodhisattvas incarnate among us today and work for 600 złoty in hospitals as nurses. They manifest as wives of alcoholics, as police officers — missions of public gentleness — and as social welfare workers. They humiliate themselves, lose health, time, and energy wrestling with beings who, for nothing in the world, desire change, much less the realization of views imposed upon them.
A Bodhisattva is supposed to draw suffering away from other beings. In practice, an active and poorly trained adept draws in and collects within himself other people’s patterns of suffering and confusion. A toothache from mother, a serious illness from a relative, peculiar patterns of bodily deformity. Are you not curious about the cripples and sufferers seen on the streets? How many patterns can we encounter in hospitals? Do we not know bio-therapists and doctors who fall ill with the ailments of their patients? And what about the work of a psychiatrist surrounded by ready-made patterns of mental confusion?
The inclination and need to manifest the mission of a Bodhisattva in a given incarnation is visible very early, even in a newborn, in the form of the number 55 written in the numerological horoscope. It is described as the master number of suffering. It goes hand in hand with trances of suffering, the need for suffering, self-torment, and the need to be destroyed in various ways. The number 55 is active in many different aspects of human life and shows its power over a period determined by individual need. I suggest lighting two birthday candles with the number 55. Let them burn completely.
The adrenaline-pumping thoughts that here on earth we will become a spiritual guardian living in a human body — a guardian angel — a super-healer, a Soter, a Savior of the World, can be let go of, together with the entire doctrine. In regaining sobriety, it is worth asking oneself: what price has already been paid up to today, and what reward is expected?
An interesting issue that some Tibetan monk-high priests will encounter is their own credibility, and the credibility seen today in the eyes of the entire army of people they initiated to continue along the path of the Bodhisattva.
After I had released, to a large extent, my memories from Tibet, I came across a collection of Sina Vodjani’s albums. Work with emotions began anew. The memories, however, did not want to break through. I prayed and wrote decrees about suffering and its sibling — poverty — and about theoretically possible limitations, so as to settle before God all the “virtues” of the Bodhisattva. Eventually I came across the French film Himalaya. I watched it over three days in half-hour fragments, each time with a marathon of releasing the emotions that appeared. The next film, Seven Years in Tibet, seemed so sugared and absurd to me that halfway through I went to sleep. Immediately, a surprise met me: an unusual all-night dream with authorial commentary about what and how I had done during my second Tibetan incarnation. From the practices of a monk and Bodhisattva, I was then pulled out by understanding what I was really heading toward, and also by another beautiful woman and love for her.
About that second incarnation I had, many years earlier, another dream I did not then understand:
“I appeared in an unknown building. Something like a palace, a manor, or perhaps a monastery. No sound could be heard; there was no smell, no decorations that could be identified. The building knew me and invited me in. The first ornate double doors opened. Wherever I went, all doors opened before me. I was wearing a tightly fitted Asian ceremonial outfit and a large orange hat. I entered a large hall. There were no chairs, tables, or cupboards. Off to the side was a wooden platform, as if for a lecturer. I did not know why I had come there.”
After many years I found information that I came there dressed in this way during breaks between successive incarnations. There also appeared an unshakable belief that this place, this school, and this religious group strongly supported me in my development. It would therefore be a pity to part with them; nothing better would ever touch me.
I will now present a theory over which I will not break lances. It concerns the motivations for which the enlightened Buddha gathered arhats and founded the first beggar — suffering-oriented — orders, and today looks down at us from heaven, smiling calmly. By initiating original Buddhism for at most 1,000 years, he was surely aware of the changes and manipulations that would transform his work into what we have today. With the loud consent of the creative force of Love, he created a kind of bypass, “channels,” saving condemned incarnated souls and shortening the burning out of karma.
It should be remembered that the whole matter was played out in barbaric times, among illiterate and uncouth people. It looks like this: on a deep level of understanding, the question comes:
“Girl, would you rather work off prostitution through 100 further incarnations? Boy, would you rather release the functions of a tyrant through another 82 incarnations? Do you want to work off the karma of a soldier, drug addict, satanist through … incarnations? Or would you rather accept the inhuman and non-divine burdens of Buddhist practices, which I will remove from you immediately when, upon sobering up, you ask for it?”
No one who already knows that in former incarnations he took Bodhisattva vows, no one who remembers his own karmic path of the Bodhisattva, will confirm that it is a path of fulfilled inner love, bliss, and acceptance of what is. The path of the Bodhisattva, for beings breaking through obstacles and pushing along it toward enlightenment, unlike most similar paths, does have one undeniable advantage. It is indeed short. The intensity of painful experiences and suffering provided to active practitioners very easily awakens awareness of a mistake once made and the feeling that here and now something is not as it should be. It also directs the mind toward happiness, prosperity, generosity, holy peace, and love — given to oneself and others in equal measure.
The Indian poet Ram Prasad Bismil prayed to God for a thousand births so that he could offer each of his thousand lives for his country. From the perspective of a regression therapist’s memories, one may presume that after several deaths in defense of the homeland, he will quickly have enough and abandon the idea.
It may be taken as certain that behind his decision — the decision of his Soul — stands guilt for earlier frauds and for trading in his own country, in the lives of soldiers who shed blood for the whim of some magnate.
Below is a fragment from the book Mahayana Buddhism by Paul Williams, p. 71:
“Texts often mention that the compassion of the Bodhisattva is so great that he postpones entering nirvana or returns from nirvana in order first to lead all sentient beings into it. At first glance, this teaching appears inconsistent and suggests that, compared with the Bodhisattva, the Buddha has little compassion. If all beings had to be brought to nirvana before a given Bodhisattva himself attained nirvana, then obviously there could be only one Bodhisattva. An alternative possibility would be the absurd spectacle in which many Bodhisattvas urge one another into nirvana in order to fulfill their vows! Moreover, if there is an infinite number of sentient beings — a view commonly accepted in Mahayana — then the Bodhisattva sets himself an impossible task, and no Bodhisattva could ever attain Buddhahood.
I asked the late Kensur Pema Gyaltsen, former abbot of Drepung Monastery and one of the most learned Tibetan scholars, about this during his visit to Great Britain. I explained that books available in the West commonly state that a Bodhisattva does not attain enlightenment until he has helped all other sentient beings attain enlightenment. This eminent lama found this very amusing, for, as he put it, all those who had not become Bodhisattvas would then attain enlightenment! He stated very firmly that, from the ultimate point of view, this is not what Bodhisattva activity is about. In Tibetan practice, the merit arising from righteous actions is always dedicated to the attainment of full Buddhahood, so as to be able to help other sentient beings as effectively as possible. There is never any mention of postponing or returning from Buddhahood. Otherwise, a Bodhisattva who became a Buddha would presumably either have no compassion or would have broken his vow.”
Selected aspects of the female path of the Bodhisattva: [link]
I have extracted from Buddhism what was worst for me, without mentioning anything good. It is possible that, by doing so, I became a prisoner of my own beliefs. My Tibetan problem has a long genesis. It begins with an old acquaintance with a man who was later born as Gautama.
In the texts of Mr. Leszek Żądło there are descriptions of Jesus, who supposedly attained enlightenment in one of the Buddhist monasteries in Siberia. Someone recalled that Jesus, during a meditation of exchange, handed over to him all his unfinished earthly matters and departed in peace. There is a Buddhist anecdote about an unexpected visit of the Buddha to a certain House. That House belonged to me. I did not remember what he passed on to me or what happened there, but so far I have counted five incarnations as a Buddhist monk. Avatars of my Soul introduced Buddhism, among other places, in Cambodia and Tibet. After 1,000 years I visited Tibet as a monk born there, and then I surrendered all the Buddhist vows I had previously accepted. This was 300 years ago. To this day, intentions and habits of action remain.
Link to the text “Enlightenment?”
Link: “Gold” Mandala — oil painting by Elżbieta Śliwa, corresponding to the theme of the prayer.
Link: “Chakras 7” Mandala — oil painting by Elżbieta Śliwa, corresponding to the theme of the prayer.
Link: “Rose” Mandala — oil painting by Elżbieta Śliwa, corresponding to the theme of the prayer.
This post has 5 comments.
s_majda writes:
25/06/2008 at 13:03 (Edit)
Yesterday on TV History I watched a report from a journey through Tibet. In some great monastery, an important festival was taking place. A living Buddha arrived there. There are 100 living Buddhas in all of Tibet. The man was about 60 years old. During the ceremony he poured water onto flames and determined whether the harvests would be good that year. Because of my Tibetan past, his Soul said to me: “I bought this position from the Chinese.” Nothing more, nothing less can be added to that.
Reply
s_majda writes:
27/06/2008 at 21:47 (Edit)
To understand who or what this Buddha Amitabha is, let us introduce him through his “personal” story, as it is transmitted in numerous legends. It is said that King Zangpo long desired to have a son. Therefore he gave many gifts to the Three Jewels. These included, above all, lotus flowers, which his servants gathered on a nearby lake. One day, in the very middle of the lake, one of them saw an enormous flower. The servant informed the king of his discovery, and the king recognized in it the possibility of fulfilling his wishes. He immediately set out to see the great flower himself. Meanwhile, it opened, and inside sat a sixteen-year-old boy. He had a white, radiant body and all the marks of a realized Buddha. The boy said: “I am infinitely sorry that all beings suffer so much!” The king and his entourage bowed before him and invited him to the palace. Because of his extraordinary birth, the king named him “Born from the Lotus.” Then the king told his master, the Buddha of Infinite Light (Skt. Amitabha), about the whole event. Amitabha told him that the boy was a manifestation of his heart, that his name was Avalokiteśvara, and that he had come here to liberate all beings.
Loving Eyes had infinitely great compassion for all beings in the six realms of existence. He saw their troubles, errors, and all their suffering, and also that their desire was as unrestrained as a waterfall, hatred blazed like fire, and jealousy changed as quickly as the wind. He also saw that they were so dominated by the illusion of “ego,” which binds them to samsara like prisoners in chains, and that it would endlessly drive the cycle of birth, death, and rebirth. When Loving Eyes recognized this suffering so clearly, he wept and asked all the Buddhas to help beings find the path of liberation from this senseless and endless suffering. The Buddhas replied that for this purpose he would have to develop the deepest love and compassion, never cease in effort, and never grow tired. When Loving Eyes again asked how to develop such motivation, Buddha Amitabha appeared and gave him teachings and initiation.
Loving Eyes then made a special vow: “As long as samsaric worlds exist in the ten directions of infinite space, I will always be active for the benefit of all beings. I must liberate them from samsara. I myself will not realize Buddhahood until the last being leaves samsara behind and attains enlightenment. Until that moment, for the good of all of them, I will remain in samsara. If, however, attachment to ego remains in it, may my body split into 1,000 pieces.”
Buddha Amitabha, very pleased, praised him and promised always to stand by him. After some time, Loving Eyes felt that part of his work should already have been completed. Yet when he looked again at samsara, the situation seemed even worse than before. Again, to lessen suffering, he radiated light toward all six realms of existence, but beings remained so confused that his work seemed pointless to him. He felt disappointed and thought: “Space truly seems endless, just like the number of beings. I have already liberated multitudes of them, and still there are infinitely many. This makes no sense; I should rather strive for my own liberation.”
Because in this way he broke the Bodhisattva vow, his head burst into a thousand pieces. Completely despairing, he asked Buddha Amitabha and all the other Buddhas for help. Then the Buddha of Infinite Light gathered all the fragments and gave Loving Eyes a new form, this time with a thousand arms and nine loving heads. As the tenth, he gave him the black head of the six-armed protector Mahakala. To hold it all together, he placed his own head at the top. Such a powerful form with a thousand hands and eleven heads should no longer fall into trouble in its caring activity. The thousand arms are also an allusion to the thousand Buddhas who will appear in our world as long as intelligent life exists here.
Reply
s_majda writes:
01/12/2008 at 16:01 (Edit)
Idolatry enjoys great respect in Buddhism. Everything that moves is worshiped, as is everything dead — everything that is not God.
The same form of moving human Souls away from God appears in all Buddhist religions and their branches. Thangkas and figurines depicting unknown people who died centuries ago are venerated. Demons and deities are worshiped.
Why do this when the same can be done toward God expressing Himself in our own hearts?
I write about the worship of idols — idolatry — in this text: readarticle.php?article_id=76
Reply
s_majda writes:
19/12/2010 at 18:37 (Edit)
Karmapa initiated me into the Bodhisattva vows. He spoke words and chanted mantras. I repeated after him. I thought he had the Creator by the legs and was speaking with angels, but at that time he was thinking about the medicine he should take.
The event took place about 300 years ago. Of course, it subtracted from the soul’s experience in that incarnation.
Reply
s_majda writes:
12/04/2011 at 17:22 (Edit)
Once again, a certain Buddhist musical piece came to me. Years ago, for a long time, I processed the Buddhist Bodhisattva vows through its vibrations. I have now introduced it to several people. Every listener — not even clairvoyant — stated that they saw the same thing: astral snakes penetrating the singers. The insights differed only in details. Someone saw snakes entering through the mouth; another person saw an attack on the heart chakra. I saw them falling into their auras, but they were already gray.
Opublikowano: 26/04/2026
Autor: Sławomir Majda
Kateogrie: Buddhism – how to free yourself from it?, Suffering of Body and Soul - Transfigurers of Suffering. Liberating Prayers.
Komentarze