When faced with a life-threatening disease, many people turn to faith. I am no different, except I don’t consider it a turn to “faith,” rather I have turned to the “tools” of Buddhism.
One tool is practice centered on the Healing or Medicine Buddha. My interest in the Healing Buddha is not new. I began studying Healing Buddha teachings over a decade ago, and participated in several “Medicine Buddha Empowerments,” including one given by Taklung Tsetrul Rinpoche in 2002. In Tibetan Buddhism, an empowerment initiates or gives permission for a student to engage in a specific tantric practice, usually some form of deity worship.
I’m not sure that empowerments are all that helpful (or necessary) since most people don’t understand what’s going on during these rituals and therefore, they are not any better prepared to undertake a particular practice than they were before. This, I think, is especially true of the kind of large gathering empowerments like those given by the Dalai Lama. I feel more personalized instruction with a competent teacher is much better.
Moreover, I don’t worship deities. But neither do tantric practitioners, not if they are approaching this sort of practice, also known as “deity-yoga” in the right way. These “deities” are not supernatural beings to be “worshipped.” They are archetypes to use as objects of meditation. They symbolize inner forces or potentials:
However, even if we admit that all the powers and faculties of the universe are within us, unless we have activated them through practice or made them accessible through training they will never become realities that influence our life . . . Just because the depth-consciousness (which I think is a better term than the “unconscious”) contains an unlimited wealth of forces, qualities, and experiences, it requires a well-ordered, purposeful and trained mind to make use of this wealth in a meaningful way, i.e. to call up only those forces, contents of consciousness or their respective archetypal symbols which are beneficial to the particular situation and spiritual level of the individual and give meaning to his life.”
Lama Govinda, Creative Meditation and Multi-Dimensional Consciousness
Bhaisajyaguru, the Medicine or Healing Buddha, has been one of the most popular of these archetypal figures, revered in India, Tibet, China, Korea and Japan. Meditating on the Healing Buddha is a tool for harnessing our natural healing energies, and because compassion is a prime motivation for engaging in any Buddhist activity, it’s also a tool for helping others to heal.
This is not a substitute for conventional or alternative medical practices and procedures. It’s not faith healing, based upon a belief in divine intervention where conventional/alternative medicine is dismissed. Nor does it fall under the category of spiritual healing, the belief in divine energy. As I see it, there is nothing divine or supernatural about this. It’s an aid to natural healing, tapping into the energies of thought and emotion, a tool for strengthening the power of the body to heal itself, which the body is designed to do. Healing the mind, as well.
Meditation on the Healing Buddha often involves visualization: you visualize yourself becoming the Healing Buddha. Chanting the Healing Buddha mantra is a meditation practice that may or may not involve visualization. The mantra is derived from the Bhaisajyaguru-vaiduryaprabharaja Sutra (“Healing Buddha Sutra”) and although you will see various spellings, it basically goes “TAD-YA-THA OM BHE-KAN-ZAY BHE-KAN-ZAY MAHA BHE-KAN-ZAY RAZA SA-MUN-GA-TAY SOHA.”
There are various interpretations of the meaning, too. I think a reasonable one is something like “Thus: Om Healer, Healer, Great Healer, gone to awakening, awaken in me.”
I’ll have more to say about the mantra and the Healing Buddha in upcoming posts. In the meantime, here is a short video I put together of the Healing Buddha Mantra set to music.