Tilopa's Mahamudra Instruction to Naropa in Twenty Eight Verses

Homage to the Eighty Four Mahasiddhas!
Homage to Mahamudra!
Homage to the Vajra Dakini!

Mahamudra cannot be taught. But most intelligent Naropa,
Since you have undergone rigorous austerity,
With forbearance in suffering and with devotion to your Guru,
Blessed One, take this secret instruction to heart.

Is space anywhere supported? Upon what does it rest?
Like space, Mahamudra is dependant upon nothing;
Relax and settle in the continuum of unalloyed purity,
And, your bonds loosening, release is certain.

Gazing intently into the empty sky, vision ceases;
Likewise, when mind gazes into mind itself,
The train of discursive and conceptual thought ends
And supreme enlightenment is gained.

Like the morning mist that dissolves into thin air,
Going nowhere but ceasing to be,
Waves of conceptualization, all the mind's creation, dissolve,
When you behold your mind's true nature.

Pure space has neither colour nor shape
And it cannot be stained either black or white;
So also, mind's essence is beyond both colour and shape
And it cannot be sullied by black or white deeds.

The darkness of a thousand aeons is powerless
To dim the crystal clarity of the sun's heart;
And likewise, aeons of samsara have no power
To veil the clear light of the mind's essence.

Although space has been designated "empty",
In reality it is inexpressible;
Although the nature of mind is called "clear light",
Its every ascription is baseless verbal fiction.

The mind's original nature is like space;
It pervades and embraces all things under the sun.

Be still and stay relaxed in genuine ease,
Be quiet and let sound reverberate as an echo,
Keep your mind silent and watch the ending of all worlds.

The body is essentially empty like the stem of a reed,
And the mind, like pure space, utterly transcends
the world of thought:
Relax into your intrinsic nature with neither abandon nor control -
Mind with no objective is Mahamudra -
And, with practice perfected, supreme enlightenment is gained.

The clear light of Mahamudra cannot be revealed
By the canonical scriptures or metaphysical treatises
Of the Mantravada, the Paramitas or the Tripitaka;
The clear light is veiled by concepts and ideals.

By harbouring rigid precepts the true samaya is impaired,
But with cessation of mental activity all fixed notions subside;
When the swell of the ocean is at one with its peaceful depths,
When mind never strays from indeterminate, non-conceptual truth,
The unbroken samaya is a lamp lit in spiritual darkness.

Free of intellectual conceits, disavowing dogmatic principles,
The truth of every school and scripture is revealed.

Absorbed in Mahamudra, you are free from the prison of samsara;
Poised in Mahamudra, guilt and negativity are consumed;
And as master of Mahamudra you are the light of the Doctrine.

The fool in his ignorance, disdaining Mahamudra,
Knows nothing but struggle in the flood of samsara.
Have compassion for those who suffer constant anxiety!
Sick of unrelenting pain and desiring release, adhere to a master,
For when his blessing touches your heart, the mind is liberated.

KYE HO! Listen with joy!
Investment in samsara is futile; it is the cause of every anxiety.
Since worldly involvement is pointless, seek the heart of reality!

In the transcending of mind's dualities is Supreme vision;
In a still and silent mind is Supreme Meditation;
In spontaneity is Supreme Activity;
And when all hopes and fears have died, the Goal is reached.

Beyond all mental images the mind is naturally clear:
Follow no path to follow the path of the Buddhas;
Employ no technique to gain supreme enlightenment.

KYE MA! Listen with sympathy!
With insight into your sorry worldly predicament,
Realising that nothing can last, that all is as dreamlike illusion,
Meaningless illusion provoking frustration and boredom,
Turn around and abandon your mundane pursuits.

Cut away involvement with your homeland and friends
And meditate alone in a forest or mountain retreat;
Exist there in a state of non-meditation
And attaining no-attainment, you attain Mahamudra.

A tree spreads its branches and puts forth leaves,
But when its root is cut its foliage withers;
So too, when the root of the mind is severed,
The branches of the tree of samsara die.

A single lamp dispels the darkness of a thousand aeons;
Likewise, a single flash of the mind's clear light
Erases aeons of karmic conditioning and spiritual blindness.

KYE HO! Listen with joy!
The truth beyond mind cannot be grasped by any faculty of mind;
The meaning of non-action cannot be understood in compulsive activity;
To realise the meaning of non-action and beyond mind,
Cut the mind at its root and rest in naked awareness.

Allow the muddy waters of mental activity to clear;
Refrain from both positive and negative projection -
leave appearances alone:
The phenomenal world, without addition or subtraction, is Mahamudra.

The unborn omnipresent base dissolves your impulsions and delusions:
Do not be conceited or calculating but rest in the unborn essence
And let all conceptions of yourself and the universe melt away.

The highest vision opens every gate;
The highest meditation plumbs the infinite depths;
The highest activity is ungoverned yet decisive;
And the highest goal is ordinary being devoid of hope and fear.

At first your karma is like a river falling through a gorge;
In mid-course it flows like a gently meandering River Ganga;
And finally, as a river becomes one with the ocean,
It ends in consummation like the meeting of mother and son.

If the mind is dull and you are unable to practice these instructions,
Retaining essential breath and expelling the sap of awareness,
Practising fixed gazes - methods of focussing the mind,
Discipline yourself until the state of total awareness abides.

When serving a karmamudra, the pure awareness
of bliss and emptiness will arise:
Composed in a blessed union of insight and means,
Slowly send down, retain and draw back up the bodhichitta,
And conducting it to the source, saturate the entire body.
But only if lust and attachment are absent will that awareness arise.

Then gaining long-life and eternal youth, waxing like the moon,
Radiant and clear, with the strength of a lion,
You will quickly gain mundane power and suprem enlightenment.

May this pith instruction in Mahamudra
Remain in the hearts of fortunate beings.

Colophon

Tilopa's Mahamudra Instruction to Naropa in twenty Eight Verses was transmitted by the Great Guru and Mahasiddha Tilopa to the Kashmiri Pandit, Sage and Siddha, Naropa, near the banks of the River Ganga upon the completion of his Twelve Austerities. Naropa transmitted the teaching in Sanskrit in the form of twenty eight verses to the great Tibetan translator Mar pa Chos kyi blos gros, who made a free translation of it at his village of Pulahari on the Tibet - Bhutan border.

This text is contained in the collection of Mahamudra instruction called the Do ha mdzod brgyad ces bya ba Phyag rgya chen po'i man ngag gsal bar ston pa'i gzhung, which is printed at the Gyalwa Karmapa's monastery at Rumtek, Sikkim. The Tibetan title is Phyag rgya chen po'i man ngag, or Phyag rgya chen po rdo rje'i tsig rkang nyi shu rtsa brgyad pa.

This translation into English has been done by Kunzang Tenzin in 1977, after transmission of the oral teaching by Khamtrul Rinpoche in Tashi Jong, Kangra Valley, India. 
(translation by Keith Dowman - reproduced with kind permission)

The malignant male and female demons
Who create myriad troubles and obstructions
Seem real before one has reached enlightenment
But when one realizes their true nature,
They become Protectors, 
And through their help and assistance
One attains numerous accomplishments.
Jetsun Milarepa

Sukhasiddhi

L'esprit qui n'engage pas son activité
Dans le domaine des six sens
Est le chemin de la transcendance.
La non-pensée est l'espace universel.
Le non-mental est le grand sceau

Ne méditez pas ! Ne méditez pas ! Ne méditez pas avec l'intellect !
La méditation intellectuelle n'est que fabrication de pensées.
Les pensées vous attachent aux cycles des existences ;
Vous êtes libres d'intellect : il n'y a pas de méditation.

Dans l'espace, vacuité sans conscience,
Anéantissez la racine de l'esprit doué de conscience,
Anéantissez cette racine et restez serein.
Chant de réalisation

A Tender Heart

 Even if we try to be loving and kind persons most of the time our heart remains hard, like a stone that laying at the bottom of the lake does not become softer. We do not feel the suffering of others, nor do we participate in it. We just pursue our own self interest without any care for others.

 Certainly some conditions and circumstances can make our heart tender. For example when we fall in love with a woman or a man, we are willing to accept the other person in its entirety, with his or her faults and qualities. That total acceptance acts as a catalyst that opens our heart. Then our heart becomes tender, a feeling of compassion arises and we want to protect the other person from dangers and fears.

 It is like if all our being melts with the power of that feeling, we become less concerned with what happens around. It seems we are in the centre of the universe. We feel well and renewed, as if we were stripped ourselves of our habits, and new world opens to us. We think this wonderful feeling of well being has arisen because of the external presence of the woman or the man we like. 

Thus we start to desire that person more and more. When our thoughts recurs following the images of our beloved, attachment arises and with attachment comes a strong longing for that person and the desire of wanting to possess that person and make it “mine”. At that point we have fallen into the trap of “having” as opposed to “being”.

 What ensues, is common knowledge. Our desire to possess eventually come in the way of a good and healthy relationship with the other person and suffocate the space that breads the relationship. Jealousy comes to replace the feeling of affection for the other person. Suspicion comes to replace the sense of full trust in our beloved. Ownership comes to replace pure love. Anger comes to replace patient acceptance of the other. What was once a loving relation slowly becomes a series of quarrels, and misunderstandings. And our tender heart is lost.

 Having lived such experiences, many people close themselves up and do not allow that kind of love to emerge. They live always in the suspicion that the “other” man or woman is going to take advantage of them, so they shut the door to the possibility of even enjoying healthy worldly pleasures and become idealists. But this kind of reaction is similar to a person’s refusal to eat after food intoxication.   

 In any case, a real tender heart does not depend on an external condition, it is not something we acquire from outside, it is always part of our nature. It is part of the nature of every living being, it is the nature of every living being. Also a tender heart does not have only one focus, in fact it does not have any focus at all, it is aimless. A tender heart is the heart of one who does not defend himself or herself, it is the heart of one who accepts everything as part of himself or herself. It is a heart that can receive harm.

 Sometime in India we can see people with a curious genetic malformation begging on the street. Usually they are physically underdeveloped youths that have their ribs missing above the area of the heart So their heart can be seen beating under a thin layer of skin, almost nakedly exposed. The tender heart is like that, a heart that does not have any thick cover on it, it is vulnerable, it can feel easily as it is touched even slightly.       

 Then how do we descover this treasure which exist within oneself? Some say that we have to cultivate an altruistic intention through the methods of mind training. But such methods for developing altruism are mostly conceptual. And however much effort and struggle we can make in applying them, such a tender heart will never arise in a genuine way. A true tender heart is not the result of a training. What result from training is always within the domain of the working mind and of concepts, thus artificial.

 It is only when we come to understand one’s real nature, that is ineffable, beyond definitions and come to dwell in that nature, that a true tender heart can emerge. It emerges spontaneously, when one witness ordinary people’s ignorance of their authentic nature. At that point the tender heart is not artificial, it is not the result constructed by an effort of the mind. The tender heart itself is not different from the knowledge of one’s real nature, it is just an indistinguishable side of it.

 One’s real nature seems to pervade everything without distinction and similarly the tender heart pervades everything without any object or person to rest upon. It is beyond attachment and aversion, beyond feeling close to some and distant from others.

 When being with others, one is the tender heart. When being alone, one is the knowledge of one’s natural condition. Like butter added to fire, the tender heart makes one plunge into one’s real nature even more. And with the increase of the knowledge of one’s real nature, the tender heart waxes like the moon.           

Elio Guarisco

Princess Gomdevi

"The realization of the Collection of Precious Gemstones, the spontaneous meditation song about non-arising, was sung in these words by Princess Gomdevi at the Hermitage of Conquerors during the latter half of night.

HUNG
The mind of all the buddhas is the letter A.
The nature of this A is timeless, insubstantial.

This A, the source of all sugatas and the twofold truths
Also takes the form of what appears and what exists.

The substance of this A is timeless, the awakened mind.
By seeing its unchanging presence, beyond parting, I awakened.

In this awakened space transcending words and thoughts,
Awakened mind is nonarising like this A.

Stay composed and undistracted, uncontrived-
Realization I have found is simply this.

The stallion of wakeful knowing
Now gallops the plains of dharmata.
KAPALA KAMAPASHA A HOH"

from "Wellsprings of the Great Perfection", Rangjung Yeshe Publications.

Nature of the mind

When one realizes oneself, one realizes the essential nature of 
the universe. The existence of duality is only an illusion and 
when the illusion is undone, the primordial unity of one's own 
nature and the nature of the universe is realized, or made real.
~Namkhai Norbu Rinpoche

    Do not forget the lama;
    Pray to him at all times.

    Do not be carried away by thoughts;
    Watch the nature of the mind.

    Do not forget death;
    Persist in Dharma.

    Do not forget sentient beings;
    With compassion dedicate your merit to them.

~ Dilgo Khyentse Rinpoche

El pájaro solitario

Las condiciones del pájaro solitario son cinco.
La primera, que se va a lo más alto;
La segunda, que no sufre compañía
aunque sea de su naturaleza;
La tercera, que pone el pico al aire;
La cuarta, que no tiene determinado color;
La quinta, que canta suavemente.

San Juan de la Cruz
Dichos de luz y amor

At all times, and in all circumstances
May the wish to conform to
conventional expectations
Not arise for even an instant.

If, due to the power of strong habits,
Such deluded intentions occur,
May they not succeed.

~ Jigme Lingpa

1.3. La base de la santé et la maladie
1.3.1. La racine de la santé
1.3.1.1. Les trois jus
1. Lebenserhaltender rLung
2. Ascendants rLung
3. Allesdurchdringender rLung
4. Feuerbegleitender rLung
5. Descente rLung
6.-Digestion kTripa
7 Couleurs de régulation KTripa
8 Être forcée kTripa
9 kTripa de vision
10 Peau purificateur KTripa
11 Badkan de soutien
Badkan 12-subversive
13. Augmentation-true Badkan
14. Satisfaisante Badkan
15 Badkan de connexion

1.3.1.2. Les sept composantes physiques
1. Essence aliments (Chyle)
2. Sang
3. Tissu musculaire
4. Graisser
5. Os
6. La moelle osseuse
7 Liquide de régénération

1.3.1.3. Trois excréments
1. Chaise
2. Urine
3. Soudage

Deux fleurs
1. Santé
2. Longue durée de vie

Trois fruits
1. Dharma
2. La richesse
3. Bliss

1.3.2. La racine de la maladie
1.3.2.1 Provoque la pièce 1 jointe - rLung
2. Haine - kTripa
3. L'ignorance - Badkan

1.3.2.2 Contraintes
1. Saison
2. Les provocations
3. Régime alimentaire
4. Mode de vie

1.3.2.3. Portes d'erreurs
1. Entrée dans la peau
2. Mise au point dans le tissu musculaire
3. Diffusion à travers les vaisseaux
4. En adhérant à l'os
5. Accès du corps complets
6. Descendez sur les organes creux

1.3.2.4. Place les trois jus
1. La haute partie du corps - Badkan
2. La carrure du corps - kTripa
3. Plus faible partie du corps - rLung

1.3.2.5 Chemins d'erreurs
Chemins de rLung :
1. Corps : OS
2. Les excréments : peau
3. Sensoriels organes : oreilles
4. Full organes : le cœur, canal vie (nerfs et vaisseaux sanguins)
5. Creux : Colon

Chemins de kTripa :
1. Corps : sang
2. L'excrétion : Sweat
3. Les organes sensoriels : yeux
4. Full organes : foie
5. Creux : Vésicule biliaire, intestin grêle

Chemins de Badkan :
1. Composants : essence alimentaire, muscle, graisse, moelle osseuse, liquide régénératrice
2. Déchets : Matières fécales, urine
3. Organes des sens : le nez, la langue
4. Full organes : poumons, rate, reins
5. Creux d'organes : estomac, vessie

1.3.2.6. Développement des maladies influencées par l'âge, le lieu et saison
Âge :

1. Personnes âgées (plus de 70) - rLung
2. Adulte (16-70) - kTripa
3. Les enfants (jusqu'à 16) – Badkan

Lieu :
1. froides et venteuses régions - rLung
2. chaud et sec des régions - kTripa
3. régions mouillées, humides - Badkan

Temps :
1. rLung erreurs manifestent pendant :
-Été
-Soirée
-Dawn
2. kTripa erreurs manifestent pendant :
-Automne
-Déjeuner
-Midnight
3. Badkan tout en manifestant des erreurs :
-Printemps
-Le matin
-Crépuscule

1.3.2.7. 9 erreurs graves
1. L'épuisement des trois facteurs de survie (durée de vie, karma, mérite)
2. De graves complications impliquant chaque traitement est contre-indiqué
3.4 Être identique la nature du traitement et le désordre. L'impact des parties plus vulnérables du corps
5. Lhung trouble après un traitement si une grave fin de fluidité des Lhung rejoint l'énergie dans le canal central
6. Hot trouble après traitement
7. Un trouble profondément enraciné de froid
8. Une très faible résistance physique 9. Une forte prédominance des provocations

1.3.2.8. Contre-indications 12
1. R = K +.
2. B. K +.
3. R = B +.
4. B. B +.
5. K = R +.
6. NÉ KR +.
7 K = B +.
B B. 8 K +.
9 B = R +.
10 B NÉ R +.
11 B = K +.
12 B NÉ K +.
(= non pacifié, née pacifié, + augmenter)

1.3.2.9. Compression (résumé)
1. rLung et Badkan sont par nature froide
2. Sang et kTripa sont par nature plus chaud 
(Traduit par Bing)

1.3. Grundlage von Gesundheit und Krankheit
1.3.1. Wurzel der Gesundheit
1.3.1.1. Die drei Säfte
1. Lebenserhaltender rLung
2. Aufsteigender rLung

3. Allesdurchdringender rLung
4. Feuerbegleitender rLung
5. Absteigender rLung
6. Verdauende kTripa
7. Farbe regulierende kTripa
8. Durchsetzende kTripa
9. kTripa des Sehens
10. Hautfarbe klärende kTripa
11. Stützender Badkan
12. Zersetzender Badkan
13. Wahrnehmender Badkan
14. Zufrieden stellender Badkan
15. Verbindender Badkan

1.3.1.2. Die sieben körperlichen Bestandteile
1. Nahrungsessenz (Chylus)
2. Blut
3. Muskelgewebe
4. Fett
5. Knochen
6. Knochenmark
7. Regenerative Flüssigkeiten

1.3.1.3. Die drei Ausscheidungen
1. Stuhl
2. Urin
3. Schweiß

Zwei Blüten
1. Gesundheit
2. Langlebigkeit

Drei Früchte
1. Dharma
2. Wohlstand
3. Glückseligkeit

1.3.2. Wurzel der Krankheit
1.3.2.1. Ursachen
1. Anhaftung - rLung
2. Hass - kTripa
3. Unwissenheit - Badkan

1.3.2.2. Nebenbedingungen
1. Jahreszeit
2. Provokationen
3. Diät
4. Lebensführung

1.3.2.3. Eintrittspforten von Störungen
1. Eintritt in die Haut
2. Entwicklung im Muskelgewebe
3. Verbreitung durch die Gefäße
4. Anhaften an den Knochen
5. Angreifen der Vollorgane
6. Absteigen auf die Hohlorgane

1.3.2.4. Orte der drei Säfte
1. Oberer Teil des Körpers - Badkan
2. Mittlerer Teil des Körpers - kTripa
3. Unterer Teil des Körpers - rLung

1.3.2.5. Pfade von Störungen
Pfade von rLung:
1. Körper Bestandteile: Knochen
2. Ausscheidungen: Haut
3. Sinnesorgane: Ohren
4. Vollorgane: Herz, Lebenskanal (Nerven und Blutgefäße)
5. Hohlorgane: Dickdarm

Pfade von kTripa:
1. Körper Bestandteile: Blut
2. Ausscheidungen: Schweiß
3. Sinnesorgane: Augen
4. Vollorgane: Leber
5. Hohlorgane: Gallenblase, Dünndarm

Pfade von Badkan:
1. Körper Bestandteile: Nahrungsessenz, Muskeln, Fett, Knochenmark, regenerative Flüssigkeiten
2. Ausscheidungen: Kot, Urin
3. Sinnesorgane: Nase, Zunge
4. Vollorgane: Lunge, Milz, Nieren
5. Hohlorgane: Magen, Harnblase

1.3.2.6. Entwicklung der Krankheiten beeinflusst durch Alter, Ort und Jahreszeit
Alter:

1. Ältere (über 70) - rLung
2. Erwachsene (16-70) - kTripa
3. Kinder (bis 16) - Badkan

Ort:
1. kalte, windige Regionen - rLung
2. heiße, trockene Regionen - kTripa
3. nasse, feuchte Regionen - Badkan

Zeit:
1. rLung Störungen manifestieren sich während:
- Sommer
- Abend
- Morgendämmerung
2. kTripa Störungen manifestieren sich während:
- Herbst
- Mittag
- Mitternacht
3. Badkan Störungen manifestieren sich während:
- Frühling
- Morgen
- Abenddämmerung

1.3.2.7. 9 schwerwiegende Störungen
1. Die Erschöpfung der drei Faktoren des Überlebens (Lebensspanne, Karma, Verdienst)
2. Ernsthafte Komplikationen bei denen jede Behandlung kontraindiziert ist
3. Die Natur der Behandlung und der Störung werden identisch
4. Die Beeinträchtigung der am meisten anfälligen Teile des Körpers
5. Lhung Störung jenseits einer Behandlung wenn eine ernsthafte Beendigung des Fließens der Lhung Energie im Zentralkanal eintrat
6. Heiße Störung jenseits einer Behandlung
7. Eine tief verwurzelte kalte Störung
8. Eine extrem schwache körperliche Widerstandsfähigkeit
9. Eine starke Vorherrschaft von Provokationen

1.3.2.8. 12 Kontraindikationen
1. R = K +
2. R * K +
3. R = B +
4. R * B +
5. K = R +
6. K * R +
7. K = B +
8. K * B +
9. B = R +
10. B * R +
11. B = K +
12. B * K +
(= befriedet, * nicht befriedet, + erhöht)

1.3.2.9. Verdichtung (Zusammenfassung)
1. rLung und Badkan sind von kalter Natur
2. Blut und kTripa sind von heißer Natur

TTM récours par organe superieur

‎6 überragende Arzneien:
- Muskat – Herz
- Nelke – Aorta
- Safran – Leber
- Bambuskiesel - Lunge
- Brauner Kardamom - Milz
- Grüner Kardamom - Niere


6 recours supérieurs :
- Muscat - coeur
- Aorte - girofle
- Foie - safran
- Poumon - bambou galets (Concretio Silicea Bambusae)
- Rate - cardamome brun 
- Rein - cardamome verte

"Whether you call it Buddhism or another religion, self-discipline, that's important. 

Self-discipline with awareness of consequences.

His Holiness 14th Dalai Lama of Tibet

We should learn to see everyday life as mandala – the luminous fringes of experience, which radiate spontaneously from the empty nature of our being. The aspects of our mandala are the day-to-day objects of our life experience moving in the dance or play of the universe. By this symbolism the inner teacher reveals the profound and ultimate significance of being. 

- Dilgo Khyentse Rinpoche –

Chatral Rinpoche _/♥\_ Aspiration Prayer

... in the tradition of Patrul Rinpoche 

"Sugatas and bodhisattvas of the ten directions,
Turn your enlightened intention towards us!
May all sentient beings tormented by this present age

Of the five virulent degenerations,
Know that they possess a treasure that can alleviate
The various portents of decay in the physical world and its inhabitants
Due to the ripening of their wrong intentions and actions -
A treasure grounded in the renunciation of harmful actions
And the cultivation of altruistic actions,
Granting all the spiritual and temporal wellbeing one could desire.
This is the supreme wish-fulfilling gem of good heart
Associated with all supreme spiritual practices.
Endowed with this ♥
May all beings cultivate love and compassion for one another,
Without hatred, and without fighting or quarrelling.
May they enjoy the glorious resources of happiness -
All they could possibly desire,
And swiftly attain the level of conclusive omniscience!

Six Words of Advice

1 Don’t recall, Let go of what has passed.
2 Don’t imagine, Let go of what may come.
3 Don’t think, Let go of what is happening now.

4 Don’t examine, Don’t try to figure anything out.
5 Don’t control, Don’t try to make anything happen.
6 Rest Relax, right now, and rest.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Mahasiddha Tilopa (988–1069)

Seeing nothing is the supreme insight. ~ Tilopa

Pay attention to whom you share your intimate energy with. Intimacy at this level intertwines your aural energy with the aural energy of the other person. These powerful connections, regardless of how insignificant you think they are, leave spiritual debris, particularly within people who do not practice any type of cleansing, physical, emotional or otherwise. 

The more you interact intimately with someone, the deeper the connection and the more of their aura is intertwined with yours. Imagine the confused aura of someone who sleeps with multiple people and carries around these multiple energies? What they may not realize is that others can feel that energy which can repel positive energy and attract negative energy into your life.

I always say, never sleep with someone you wouldn't want to be. 

~Lisa Chase Patterson

Since everything is but an apparition,
Perfect in being what it is,
Having nothing to do with good or bad,
Acceptance or rejection,
You might as well burst out laughing!
Longchenpa

"Endowed with this (good heart),
May all beings cultivate love and compassion for one another,
Without hatred, and without fighting or quarrelling.
May they enjoy the glorious resources of happiness -
All they could possibly desire,
And swiftly attain the level of conclusive omniscience!"

~Chatral Rinpoche

You are not just the drop in the ocean.
You are the mighty ocean in the drop.

~ Rumi ~