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To successfully see a person's life story in a spread of cards, on the table before you, takes decades to master.
It cannot happen over night; no amount of tarot classes or workshops will enable anyone to work in that way.
Seership is not something that can be taught.
It is an art that can only happen through many years of dedication to understanding people, and life, and building a relationship between your own psyche and the cards you are working with.
There has to be that interaction; that communication.
And it goes beyond knowing the meanings of the cards, and adopting a spread ... that doesn't work to the degree we are describing here. It goes beyond basic tarot reading.
This is the work of the master visionary who knows the life experience that sits in front of them; knows the situation (Or situations) that the person finds themselves.
The Visionary can then tap into the consciousness of the human oversoul and see those traces in the cards which he has chosen for the person who sits opposite him (Or who is on the end of the line if it is a phone call or a Skype caller).
The Visionary then knows the answers and the solutions. He's not been told much (Or anything) by the person ... so he can then gain trust from the person by telling them what the problems are and offering accurate solutions.
These solutions may come in the form of worldly wise advice ... or precise predictions. Either way The Visionary truly fulfills their role and leaves the person with little or no doubt in that moment that the solution will take place.
The Visionary basically has the ability to rewrite the person's life script; attends the consultation in a timeless state that bridges over to the person;
so the energy takes them both out of sync with this dimension and places them in what can be called 'the blue print dimension' which lies behind this current dimension.
It is basically the dimension where earthbound scripts are written.
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During the state, the person will clearly understand what has been said to them; it is only afterwards when they return back to this state of consciousness that the doubt sets in.
The magic is then reinforced when life events begin to unfold as described by The Visionary.
In second century Alexandria, the great mathematician and astronomer/astrologer Ptolemy created the Tropical Zodiac.
It’s is a fixed system that is not affected by changes in the constellations or the Earth’s axis.
Ptolemy used the same names for the zodiac signs as he did for the constellations, which is why there is often confusion around the birth date range.
The Tropical Zodiac is static and not affected by shifts in the Earth’s axis. It is based on the seasons.
The Tropical Zodiac begins every year with the Aries pseudo-constellation—or the Aries slice of the zodiac wheel—which is based on the position of the Sun at the Spring Equinox on March 21.
The Sun enters Cancer on the Summer Solstice, the longest day of the year.
It enters Libra at the Fall Equinox, and it enters Capricorn at the Winter Solstice, or the shortest day of the year.
The Sun moves into a new zodiac sign every 30 days, on approximately the same date every year. However, it can shift by a day from year to year, and that’s why we have the concept of a “cusp” birthday.
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The myth of the cusp is that you are two star signs, instead of just one. You’re not. Whatever zodiac sign the Sun was traveling through at the moment of your birth determines your star sign.
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To figure out your exact zodiac sign, you need to know what time you were born. You can do a free chart here to discover what your actual Sun sign is.
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I heard there were new zodiac signs called Ophiucus? Is this true?
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The myth of the cusp is that you are two star signs, instead of just one. You’re not. Whatever zodiac sign the Sun was traveling through at the moment of your birth determines your star sign.
To figure out your exact zodiac sign, you need to know what time you were born. You can do a free chart here to discover what your actual Sun sign is.
I heard there were new zodiac signs called Ophiucus? Is this true?
Periodically, astronomers will point to the fact that the Earth’s axis has wobbled and therefore the position of the constellations in relation to us has shifted.
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They are correct about that. However, they will then announce that there is actually a 13th sign, or a new zodiac sign, called Ophiucus. This is NOT true.
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Here’s why: Western astrology is NOT based on the actual positions of the constellations. It is calculated by the Earth’s rotation around the Sun, using a fixed and imaginary circle (or band) around the Sun that is divided into 12 different 30-degree segments.
Vedic Astrology and the Sidereal Zodiac
They are correct about that. However, they will then announce that there is actually a 13th sign, or a new zodiac sign, called Ophiucus. This is NOT true.
Here’s why: Western astrology is NOT based on the actual positions of the constellations. It is calculated by the Earth’s rotation around the Sun, using a fixed and imaginary circle (or band) around the Sun that is divided into 12 different 30-degree segments.
Vedic Astrology and the Sidereal Zodiac
Vedic astrology, also known as Jyotish, is the traditional Hindu astrology system. It is based on the Sidereal zodiac, or Nirayana, which is an imaginary 360-degree “belt” of zodiac signs divided into 12 equal sectors. However,
Vedic astrology is different from Western astrology in that it measures
the fixed zodiac, rather than the moving zodiac. So in Vedic astrology, the Aquarius dates would be February 13-March 12. Go figure!
Read more about the dates of your sign:
Aries Horoscope Dates (March 21-April 19)
Taurus Horoscope Dates (April 20-May 20)
Gemini Horoscope Dates May 21-June 20)
Cancer Horoscope Dates June 21-July 22)
Leo Horoscope Dates (July 23-August 22)
Virgo Horoscope Dates (August 23-September 22)
Libra Horoscope Dates (September 23-October 22)
Scorpio Horoscope Dates (October 23-November 21)
Sagittarius Horoscope Dates (November 22-December 21)
Capricorn Horoscope Dates (December 22-January 19)
Aquarius Horoscope Dates (January 20 to February 18)
Pisces Horoscope Dates (February 19 to March 20)
https://mara-gamiel.blogspot.com/ and http://astrostyle.com/zodiac-sign-dates/
Read more about the dates of your sign:
Aries Horoscope Dates (March 21-April 19)
Taurus Horoscope Dates (April 20-May 20)
Gemini Horoscope Dates May 21-June 20)
Cancer Horoscope Dates June 21-July 22)
Leo Horoscope Dates (July 23-August 22)
Virgo Horoscope Dates (August 23-September 22)
Libra Horoscope Dates (September 23-October 22)
Scorpio Horoscope Dates (October 23-November 21)
Sagittarius Horoscope Dates (November 22-December 21)
Capricorn Horoscope Dates (December 22-January 19)
Aquarius Horoscope Dates (January 20 to February 18)
Pisces Horoscope Dates (February 19 to March 20)
https://mara-gamiel.blogspot.com/ and http://astrostyle.com/zodiac-sign-dates/
The question of whether or not eating meat is acceptable is a perplexing one because there is no clear cut answer. Many Buddhist monks abide by vegetarianism, but then there are some, particularly those of the Yoga Tantric branch, who believe it is acceptable to dine on “clean meat,” especially since some regions of Tibet have sparse availability of fresh produce.
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Om Mani Padme Hum written in the Tibetan alphabet. The Mani mantra is the most widely used of all Buddhist mantras, and open to anyone who feels inspired to practice it -- it does not require prior initiation by a lama (meditation master). The six syllables of the mantra, as it is often pronounced by Tibetans -- Om Mani Padme Hum. Reading from left to right the syllables are: Om(ohm) Ma(mah) Ni(nee) Pad(pahd) Me(may) Hum(hum). The vowel in the sylable Hu (is pronounced as in the English word 'book'. The final consonant in that syllable is often pronounced 'ng' as in 'song' -- Om Mani Padme Hung. There is one further complication: The syllablePad is pronounced Pe (peh) by many Tibetans: Om Mani Peme Hung. The mantra originated in India; as it moved from India into Tibet, the pronunciation changed because some of the sounds in the Indian Sanskrit language were hard for Tibetans to pronounce. http://www.dharma-haven.org/tibetan/meaning-of-om-mani-padme-hung.htm
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For meat to qualify as clean, the individual who is to eat the flesh cannot have seen the animal from which it comes been brought to its death. In this same vein, the eater must be certain that the animal was not sacrificed directly for him- or herself.
Also of note, those who opt to eat meat will only consume cloven-hoofed animals (read: deer, antelopes, goats, sheep, cattle and gazelles), and will only do so when they can purchase them directly from the market.
Typical staples of a Tibetan monk’s diet include salads, beans, lentils, noodle soups, and stir-fried or steamed vegetable dishes. Simple and always seasonal, as they believe that which is presently growing on this earth is the exact food we are meant to be eating at this time of year for optimal nourishment.
The approach to consumption
To really understand a Tibetan monk’s diet, it may be more fruitful to look at how they eat rather than the minute details of the food itself.
Keeping starches, fruits and vegetables separate from meat dishes, including fish and fowl, is key. It’s believed that the starchier foods (like bread, rice, and pasta) do not sit well in the stomach when consumed with foods higher in protein because of the difference in the ways these foods get digested.
To break down starchy foods, the body needs an alkaline environment, whereas to break down something like a steak, it requires a very acidic landscape. So, when you introduce two foods that promote opposite conditions in the stomach that cancel each other out, you end up with a neutral, ineffective environment. As a result, nothing gets digested well.
This is also why fruit is to be kept separate from other foods, because of the quicker rate at which it is broken down. The rule of thumb? Always eat fruit thirty to sixty minutes prior to other foods, to prevent internal distress. When your digestion is off, this tends to manifest immediately as pain and bloating of the stomach, and, importantly, the Tibetan monks believe that in the long term this can lead to a shorter lifespan.
Mono-Diet
Because the process of digestion requires energy from the body, the monks are careful not to feed themselves late in the day. Optimal sleep is a priority for them, and this requires a slowing down of the bodily systems, a state of relaxation. This state runs contrary to the one signalled by the body when it receives food. So, ideally, the last meal is consumed prior to sundown, a few hours before laying down to rest.
Eats as a group and in silence
Eating is often done at the same time every day, and always following the practice of meditation. So, when monks come together at mealtime, they are still in this state of prayer and deep relaxation. Although they are eating communally, they take their meals in utter silence, which keeps them focused on their food and their satiation, making sure not to overeat. No snacking or sneaking.
Since it is tradition to come together and treat the feeding of oneself as a sacred act, sneaking food between meals when one is alone is simply not apart of the food philosophy. It is not mindful and therefore not done. Why do they abide by this style of eating?
Aside from optimal digestion promoted in their food combining and slow, conscious eating style, there are a number of other benefits that come from eating like a monk in Tibet.
Lady poncho
Namely, vibrancy and vitality. With pure, whole foods making up the entirety of the diet, that leaves no room for processed junk, which leaves us feeling sluggish, lacklustre and prone to sickness. In place, we’re consuming colourful, live foods that are nutrient-dense and give us back that long sought after youthful vigour.
In addition, we get spiritual benefits from eating in this way. Learning to treat mealtime as a communal, sacred experience makes us thankful for what we are consuming, and promotes sociability.
Plus, in reverting to eating such unprocessed dishes as those enjoyed by the monks, we can appreciate the beauty of simple, meek food, coming to understand that we do not need fancy foods to satisfy us. With that mindset shift, we become free from food trends and can find solace in knowing we can survive on poor man’s meals like lentils and beans.
This hot dish is comprised of predominantly beans and potatoes, which are cut into small strips so that they match in shape and size with the beans. To enhance taste, the vegetables are fried in oil. The mélange gets its delectable flavour from the onions, herbs and spices the veggies are sautéd in: garlic, paprika, ginger root, and chilli peppers. At the end, boiled tomatoes and chunks of tofu are added, along with a splattering of soy sauce, a dash of red pepper and salt, and a sprinkling of finely chopped green onions.
Butter is regarded as one of those special ingredients in Tibet, the only that combines nicely with both starches and proteins, and capable of producing the miraculous results it does when added to black tea. Mountain climbers have come to rely on yak butter tea—made traditionally with black Pemagul tea—when they embark on expeditions. They claim it wards off plateau sicknesses and brings them immeasurable energy. You can make your own using any black tea you may have, and adding in butter, milk and a dash of salt.
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We can’t wait to try incorporating more Tibetan meals into our daily routine, and begin experimenting with the monks’ mindful approach to ingesting food. Remember: slowly, thoroughly and in humble quantities. Curious about other areas of a Tibetan monk’s lifestyle we can benefit from? Try meditation, sleeping eight hours, taking baths, and engaging in regular exercise.
https://www.tibettravel.org/tibetan-food/tibetan-monks-diet.html
The environment that shaped the Japanese people.
Japan is isolated from the mainland yet unlike other Asian islands, Japan is temperate, not tropical so that there is heavy snow in winter. Being volcanic in nature, Japanese soil is not very fertile so its hard to grow crops. Add to that the cold winters when nothing can be grown, Japan was a harsh place to live in ancient times. There was even a practice(it's debated) when food cache is not enough to support the whole family, the grandparents would be taken up a mountain to be left to die. True or not, it still gives a picture of how hard it was to live in Japan.
If winter wasn't enough, Japan is also battered by Earthquakes, Tsunamis, Volcanic Eruptions, Typhoons, landslides, flooding, and droughts. This makes Japanese people very humble in terms of how powerless they are in the face of mother nature, but it also makes the Japanese very reliant on each other to get past these hardships. The land is all mountains so that usable land is mostly in the valleys and highlands(flat places up a mountain). This means that people are all clusters in small areas and indeed even today 70% of Japan is still mountain forests.
What this means is not only do you have to work together but you have to get along with everyone. This is why the Japanese developed into polite and helpful people they are today. And that is why monsters like Godzilla - giant unstoppable forces of nature that rampage randomly.
Another aspect of living on a distant island is no one threatens you. Only the Mongols attack Japan in ancient times and were beaten back twice, no one else ever tried, so although Japan feared natural disasters, Japan did not fear a human enemy.
This is where the superior concept is born but it's not the same as in other places. Truly feeling superior to someone means you fought them and you beat them decisively. Japan didn't fight anyone so its beyond compare. Japanese don't think they are better than anyone else on the planet, they think they are the only people on the planet. Japan is the world and everywhere else is Disneyland. This is why Japan doesn't have any monsters that are modeled after human enemies.
Government is another force that shaped Japanese people. The ancient Kings and lords made Japan into the law-abiding conformist society it is today. They made simple laws that applied to everyone but themselves and gave very harsh penalties for breaking the law, usually death. The rulers controlled the people not by using a lot of security but instead heavy penalties. for example, Japanese jails were rather low security compared to western ones at the time.
Just big wooden beams, no rocks or metal nor many guards watching. Why no one escapes? Because the penalty for escaping or trying to escape is immediate death. Over the centuries this shaped society to act as one and never break the law, yet the ruling class was above the law.
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They do/did whatever they want. They shaped the peasant population to behave so it is easier for them to rule over the masses, none of these rules apply to them. That is why Japanese people are so law-abiding yet the government is corrupt - it always been that way. This leads to two other phenomenons in Japan, scammers, and bullies.
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Because the Japanese are so law-abiding, people do not worry about crime, they assume everyone is good and honest. That is why girls would walk late at night carefree and people don't lock their doors. But this opens the door for scammers who take advantage of the peoples trusting ways.
For example, one scam a few years back was a text message to an elderly person that read, " It's me, I need your help. I ran into a problem and I need money. Send $5000 to this address quickly. Please." This scam simply would not work in America but it did in Japan because the recipient assumes "It's me" to be a son or grandson and sending money is rather common in Japan.
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The other phenomenon is bullying. The old harsh punishment for breaking the law became a pattern for society to keep everyone in check. In place of the Lord, society itself would 'punish' people who did not behave correctly - who did not conform to what society expects. This is still the norm in Japan today; people are given the green light to not be polite to someone who is not conforming and even be mean to someone who repeatedly does not conform.
This goes out of context and out of control when kids imitate this behavior. You see, in real adult society, this bullying works because there are built-in checks and balances. for one, only a real and serious case would trigger such bullying - something that would affect the community in a big way. Also, the person can move away if he simply didn't want to confirm. In school bullying, the reason is arbitrary like the kid is poor, weak, lakes social skills or the reason is jealousy over a boy.
Once started everyone follows without knowing why they should bully the person which is in stark contrast to the real world where each person knows what's going on and chooses what they will do. Also, the bullied child has no option to confirm and make things stop since usually, he is not doing anything to cause his bullying.
https://www.amazians.com/community/japan/are-japanese-humble-superior-peaceful-violent/
Thủ bút của Hồ Dzếnh
Trời không nắng cũng không mưa,
Chỉ hiu hiu gió cho vừa nhớ nhung.
Em còn nhớ đến quê không,
Bãi dâu vẫn đợi, con sông vẫn chờ.
Bâng khuâng câu chuyện tình cờ,
Không mong nên hẹn, không ngờ thành thân.
Rất xa bỗng hoá rất gần,
Dù chưa gặp mặt một lần, lạ chưa!
Sáng nay Hà Nội giao mùa,
Hồ Thu. Tóc liễu. Tháp Rùa lung linh.
Nước non đây nghĩa đây tình,
Đọc thơ em sẽ thấy mình trong thơ.
Chỉ hiu hiu gió cho vừa nhớ nhung.
Em còn nhớ đến quê không,
Bãi dâu vẫn đợi, con sông vẫn chờ.
Bâng khuâng câu chuyện tình cờ,
Không mong nên hẹn, không ngờ thành thân.
Rất xa bỗng hoá rất gần,
Dù chưa gặp mặt một lần, lạ chưa!
Sáng nay Hà Nội giao mùa,
Hồ Thu. Tóc liễu. Tháp Rùa lung linh.
Nước non đây nghĩa đây tình,
Đọc thơ em sẽ thấy mình trong thơ.
Hai câu đầu tác giả lấy lại từ bài Mùa thu năm ngoái trong tập Quê ngoại. Bài thơ đề tặng Hương Phương, có lẽ là một Việt kiều Pháp. Trong một bản chép tay, tác giả ghi tựa đề là Hà Nội sang thu.
Nguồn: Vũ Quần Phương, Tuyển tập Hồ Dzếnh, NXB Văn học, 1988
https://www.thivien.net/H%E1%BB%93-Dz%E1%BA%BFnh/S%C3%A1ng-nay-m%C3%B9a-thu/poem-P93721klDrqLteLZgxrAmg
A devoted meditator, after years concentrating on a particular mantra, had attained enough insight to begin teaching. The student's humility was far from perfect, but the teachers at the monastery were not worried.
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A few years of successful teaching left the meditator with no thoughts about learning from anyone; but upon hearing about a famous hermit living nearby, the opportunity was too exciting to be passed up. The hermit lived alone on an island at the middle of a lake, so the meditator hired a man with a boat to row across to the island.
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The meditator was very respectful of the old hermit. As they shared some tea made with herbs the meditator asked him about his spiritual practice. The old man said he had no spiritual practice, except for a mantra which he repeated all the time to himself. The meditator was pleased: the hermit was using the same mantra he used himself -- but when the hermit spoke the mantra aloud, the meditator was horrified! "What's wrong?" asked the hermit.
"I don't know what to say. I'm afraid you've wasted your whole life! You are pronouncing the mantra incorrectly!"
"Oh, Dear! That is terrible. How should I say it?"
The meditator gave the correct pronunciation, and the old hermit was very grateful, asking to be left alone so he could get started right away. On the way back across the lake the meditator, now confirmed as an accomplished teacher, was pondering the sad fate of the hermit.
"It's so fortunate that I came along. At least he will have a little time to practice correctly before he dies." Just then, the meditator noticed that the boatman was looking quite shocked, and turned to see the hermit standing respectfully on the water, next to the boat.
"Excuse me, please. I hate to bother you, but I've forgotten the correct pronunciation again. Would you please repeat it for me?"
"You obviously don't need it," stammered the meditator; but the old man persisted in his polite request until the meditator relented and told him again the way he thought the mantra should be pronounced.
The old hermit was saying the mantra very carefully, slowly, over and over, as he walked across the surface of the water back to the island. People who learn about the mantra naturally want to know what it means, and often ask for a translation into English or some other Western language. However, Om Mani Padme Hum can not really be translated into a simple phrase or even a few sentences.
All of the Dharma is based on Buddha's discovery that suffering is unnecessary: Like a disease, once we really face the fact that suffering exists, we can look more deeply and discover it's cause; and when we discover that the cause is dependent on certain conditions, we can explore the possibility of removing those conditions.
Buddha taught many very different methods for removing the cause of suffering, methods appropriate for the very different types and conditions and aptitudes of suffering beings. For those who had the capacity to understand it, he taught the most powerful method of all, a method based on the practice of compassion.
It is known as the Mahayana, or Great Vehicle, because practicing it benefits all beings, without partiality. It is likened to a vast boat that carries all the beings in the universe across the sea of suffering.
Within the Mahayana the Buddha revealed the possibility of very quickly benefiting all beings, including oneself, by entering directly into the awakened state of mind, or Buddhahood, without delay. Again, there are different ways of accomplishing this, but the most powerful, and at the same time the most accessible, is to link ones own mind with the mind of a Buddha.
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In visualization practice we imagine ourselves to be a Buddha, in this case the Buddha of Compassion, Chenrezig. By replacing the thought of yourself as you with the thought of yourself as Chenrezig, you gradually reduce and eventually remove the fixation on your personal self, which expands your loving kindness and compassion, toward yourself and toward others, and your intelligence and wisdom becomes enhanced, allowing you to see clearly what someone really needs and to communicate with them clearly and accurately.
In most religious traditions one prays to the deities of the tradition in the hopes of receiving their blessing, which will benefit one in some way. In the vajrayana Buddhist tradition, however, the blessing and the power and the superlative qualities of the enlightened beings are not considered as coming from an outside source, but are believed to be innate, to be aspects of our own true nature. Chenrezig and his love and compassion are within us.
In doing the visualization practice we connect with the body and voice and mind of the Buddha by the three aspects of the practice. By our posture and certain gestures we connect with the body, by reciting the words of the liturgy and by repeating the mantra we connect with the voice, and by imagining the visual form of the Buddha we connect with the mind.
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Om Mani Padme Hum is the mantra of Chenrezig. In the words of Kalu Rinpoche, "Through mantra, we no longer cling to the reality of the speech and sound encountered in life, but experience it as essentially empty. Then confusion of the speech aspect of our being is transformed into enlightened awareness."
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That enlightened awareness includes whatever we might need to understand in order to save any beings, including ourselves, from suffering. For that reason the entire Dharma, the entire truth about the nature of suffering and the many ways of removing it's causes, is said to be contained in these six syllables.
"The second aspect of transformation [of confusion into wisdom] concerns our speech. Although it may be easy to consider speech as intangible, that it simply appears and disappears, we actually relate to it as something real. It is because we become so attached to what we say and hear that speech has such
power.
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Mere words, which have no ultimate reality, can determine our happiness and suffering. We create pleasure and pain through our fundamental clinging to sound and speech.
In the Vajrayana context, we recite and meditate on mantra, which is enlightened sound, the speech of the [Bhodisattva of Compassion], the union of Sound and Emptiness. It has no intrinsic reality, but is simply the manifestation of pure sound, experienced simultaneously with its Emptiness.
Through mantra, we no longer cling to the reality of the speech and sound encountered in life, but experience it as essentially empty. Then confusion of the speech aspect of our being is transformed into enlightened awareness.
At first, the Union of Sound and Emptiness is simply an intellectual concept of what our meditation should be. Through continued application, it becomes our actual experience. Here, as elsewhere in the practice, attitude is all-important, as this story about a teacher in Tibet illustrates.
The teacher had two disciples, who both undertook to perform a hundred million recitations of the mantra of Chenrezi, OM MANI PADME HUNG. In the presence of their lama, they took a vow to do so, and went off to complete the practice.
One of the disciples was very diligent, though his realization was perhaps not so profound. He set out to accomplish the practice as quickly as possible and recited the mantra incessantly, day and night. After long efforts, he completed his one hundred million recitations, in three years.
"There is not a single aspect of the eighty-four thousand sections of the Buddha's teachings which is not contained in Avalokiteshvara's six syllable mantra "Om Mani Padme Hum", and as such the qualities of the "mani" are praised again and again in the Sutras and Tantras....
Whether happy or sad, if we take the "mani" as our refuge, Chenrezig will never forsake us, spontaneous devotion will arise in our minds and the Great Vehicle will effortlessly be realized." Dilgo Khyentse Rinpoche - Heart Treasure of the Enlightened Ones.
"Buddha of great compassion, hold me fast in your compassion. From time without beginning, beings have wandered in samsara, undergoing unendurable suffering. They have no other protector than you. Please bless them that they may achieve the omniscient state of buddhahood. With the power of evil karma gathered from beginningless time, Sentient beings, through the force of anger, are born as hell beings and experience the suffering of heat and cold. May they all be born in your presence, perfect deity."
The mantra Om Mani Padme Hum is found written in two different ways in (and on) Mani wheels and on jewelry, etc.: in the ancient Indian Ranjana script and in Tibetan script.
The mantra originated in India; as it moved from India into Tibet, the pronunciation changed because some of the sounds in the Indian Sanskrit language were hard for Tibetans to pronounce. Sanskrit form - Om Mani Padma Hum (mantra of Avalokiteshvara). Tibetan form - Om Mani Peme Hung (mantra of Chenrezig).
The six syllables perfect the Six Paramitas of the Bodhisattvas - Gen Rinpoche, in his commentary on the Meaning of said:
"The mantra Om Mani Pädme Hum is easy to say yet quite powerful, because it contains the essence of the entire teaching. When you say the first syllable Om it is blessed to help you achieve perfection in the practice of generosity, Ma helps perfect the practice of pure ethics, and Ni helps achieve perfection in the practice of tolerance and patience.
Päd, the fourth syllable, helps to achieve perfection of perseverance, Me helps achieve perfection in the practice of concentration, and the final sixth syllable Hum helps achieve perfection in the practice of wisdom.
So in this way recitation of the mantra helps achieve perfection in the six practices from generosity to wisdom. The path of these six perfections is the path walked by all the Buddhas of the three times. What could then be more meaningful than to say the mantra and accomplish the six perfections?" The six syllables purify the six realms of existence in suffering.
For example, the syllable Om purifies the neurotic attachment to bliss and pride, which afflict the beings in the realm of the gods. This phrase is often seen as a translation of the mantra. However, although some mantras are translatable, more or less, the Mani is not one of them; but while the phrase is incorrect as a translation, it does suggest an interesting way to think about the mantra, by considering the meanings of the individual words.
The other disciple was extremely intelligent, though perhaps not as diligent, because he certainly did not launch into the practice with the same enthusiasm. But when his friend was approaching the completion of his retreat, the second disciple, who had not recited very many mantras, went up on the top of a hill.
He sat down there, and began to meditate that all the beings throughout the universe were transformed into Chenrezi. He meditated that the sound of the mantra was not only issuing from the mouth of each and every being, but that every atom in the universe was vibrating with it, and for a few days he recited the mantra in this state of samadhi.
When the two disciples went to their lama to indicate they had finished the practice, he said, 'Oh, you've both done excellently. You were very diligent, and YOU were very wise. You both accomplished the one hundred million recitations of the mantra.' Thus, through changing our attitude and developing our understanding, practice becomes far more powerful."
http://www.dharma-haven.org/tibetan/meaning-of-om-mani-padme-hung.htm
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