My friend was very scared that something would happen to his family. After listening to my friend’s experiences, I visited his house and we both prayed to Dorje Shugden, requesting him to lead this young spirit to have a good rebirth. After doing these prayers, my friend and his family members never saw the spirit again. This is how fast and efficient Dorje Shugden can be if we pray sincerely to him and have strong faith in his ability to protect us.

~ Fred ~

It has been 12 years since I first heard Dorje Shugden’s name. Under normal circumstances it’s best not to talk about protectors openly. This is because the sanctity and potency of the protectors would be compromised, and you don’t really want their assistance to wane. Best kept in silence, they serve as fuel on the path to enlightenment.

In monasteries, the protectors’ shrines are closed, only to be opened on special occasions. This is how one would treat their guardian angel, for one to secretly cherish them helps to fulfill one’s commitment.

Let’s have a look at a non-Buddhist example. Elie Wiesel, the Jewish writer, said that his thoughts upon waking are always about war and how it could be possible for mankind to be so cruel. He used the thought of suffering as an anchor in his mind. In this way the suffering during the war provided him with the inspiration to work relentlessly to gain insight and write, with the hope of preventing the human race from making the same mistakes again.

Buddhists too are worried about human suffering and work towards enlightenment.

Now, a person could try to be a good Buddhist but they could easily be distracted by mundane things that are likely to take them off track. Not every Buddhist wakes up with the thought to relieve mankind of suffering and so most people need a special wake up call. My teacher’s teachers used the thought of Dorje Shugden to keep their minds on the right track, as did the Dalai Lama’s teachers, and many more in the Gelug and Sakya lineages.

Buddhists generally don’t say one lineage is better than the other. However we do place maximum trust in our own teachers, while at the same time always examining the purity of their words. Their words shouldn’t be discredited so easily and should be highly respected. This is because they are seen to be the Buddha’s own words meant for us in our present situation.

The wisdom they carry has the power to bring us to enlightenment and end suffering. If you find you can’t trust your teacher’s own words, either your teacher is not good and does not have a Buddhist motivation, or you are having trouble understanding what Buddhism is all about.

The deity Dorje Shugden is said to be the spirit of Tulku Drakpa Gyaltsen, a famous enlightened High Lama who was a contemporary of the Fifth Dalai Lama. He turned out to be more famous than the Dalai Lama himself, which incited jealousy amongst the Dalai Lama’s entourage. Eventually, he was brutally murdered by some of the servants of the fifth Dalai Lama while he was away from home. Being enlightened, the Lama had to help his assailants to kill himself. Being absolutely pure, their swords and spears could not hurt him but produced extra mystical eyes on his body.

He told his assailants he had a little leftover negative karma that could be used to kill him in a very violent way. Upon his death, this made him assume the form of a powerful protector. There are other versions of this story but this is the one that the present Dalai Lama himself must have heard from his teachers who initiated him into the practice.

Now, he says that he made a mistake for relying on this deity. His criticism of his own teachers comes conveniently at a time when they have all passed away. So, now that others who share the same teachers disgree with the Dalai Lama’s stance on Dorje Shugden. In response, some of the Dalai Lama’s supporters accuse his opponents to be supported by China.

“The Shugden and the Chinese are obviously allies,” the Tibetan prime minister in exile Samdhong Rinpoche said in a recent interview with France 24 TV. “Their cult all over the world is being financed by the Chinese.”

The Dalai Lama says he has investigated this matter to the best of his ability. However, in the end this was his decision: Ban the ghost.

Source: http://www.newstatesman.com/blogs/the-faith-column/2008/08/dalai-lama-teachers-away-dorje

I found this interesting article about someone who tried to invoke Dorje Shugden to possess him. I don’t believe for a moment that it was Dorje Shugden because i have read that for oracles to take trance of Dorje Shugden, they need to undergo many retreats and keep many vows.

Also that Dorje Shugden’s energy is so powerful that when the great king does come through the oracle, he only stays for an extremely short time as the energy is too powerful for a human body.

Read this for a “Brilliant explanation on ORACLES” http://www.dorjeshugden.com/forum/index.php?topic=826.msg9338#msg9338

by wisdombeing

Possession By Dorje Shugden

http://oeith.co.uk/2012/02/14/possession-by-dorje-shugden/

February 14, 2012 | by Duncan
The Oracle: Reflections on Self (2010) is a film documentary by David Cherniak that investigates the use of spirit oracles within Tibetan Buddhism.

It records how specially trained monastics regularly perform ceremonies during which they are possessed by spirits from the Tibetan pantheon, who are consulted for political and spiritual advice by the Dalai Lama and other senior figures within the tradition.

The film includes footage of a mediums recognised as the State Oracle of Tibet. In 1988, Cherniak was the first person allowed to film the State Oracle during a ceremony.

Shortly after the spirit had possessed its host, Cherniak happened to catch the medium’s eye and was thrown off his feet by an inexplicable force. The film is partly an attempt to frame an explanation for this experience.

In passing, the film refers to the current controversy (schism, some might say) within the Tibetan tradition regarding Dorje Shugden. This spirit is regarded as a dharma protector by a sizeable community within the tradition.

These are spirits that guard Tibetan Buddhism, its practices and adherents. They are a species of ‘wrathful deities’, entities that take on a fierce and frightening manifestation in order to lead sentient beings to enlightenment. However, although all dharma protectors are wrathful deities, supposedly not all of them are of the same calibre.

Some are ‘worldly spirits’ who protect the dharma only in a material sense (by manifesting wealth, for instance), acting because they are bound by an oath, rather than as an expression of their enlightened nature. A sizeable community within the Tibetan tradition regards Dorje Shugden as an enlightened being, whereas the rest – the Dalai Lama amongst them – views him as a ‘worldly spirit’.

The Oracle: Reflections on Self, a film by David Cherniak (2010). (54 mins).

Like many religious disagreements, to an outsider it looks as if it’s really about organisational politics, rather than anything of doctrinal importance.

It’s a widely repeated story that the Dalai Lama’s escape from Tibet in 1959 succeeded because of help received from an oracle possessed by Dorje Shugden. Even if this is the case, which seems quite possible, it does not contradict the view that Dorje Shugden is a worldly spirit, protecting the dharma by material means.

Cherniak interviews the Dalai Lama in his film concerning the nature of oracles and their supposed accuracy, to which the Dalai Lama gives a strikingly pragmatic and open-minded response.

Intrigued by this, I decided to attempt possession by Dorje Shugden for myself, to see if I could determine one way or the other his nature. It had been quite a while since I had done any possession work, which is perhaps the most daunting tool in the magickian’s kitbag, but I was keen to see if I’d become any better at it.

There was a group of us. We had a photograph of Dorje Shugden, a singing bowl, some Tibetan cymbals, and – although it wasn’t made from a human thigh-bone – a short, didgeridoo-like trumpet, which certainly sounded the part. The company sat in a circle and I took up the centre.

I issued them with a vajra, a symbol of spiritual power and enlightenment, which they could use as a blasting-rod if the spirit turned out to be ill-dignified or unruly. We used the classic Tibetan mantra OM HAH HUM to build up a trancey atmosphere.

Whilst the mantra and the musical instruments did their thing, I performed breath of fire, flexing my pelvic floor and abdominal muscles to build energy, and draw it up toward the higher chakras. I kept my eyes closed throughout until, suddenly, I felt something sweep up and over me, and I fell backwards. I could feel my spine and limbs going into spasm.

It was not that I became unaware of what was happening. Instead, I felt a definite urge to do certain things, make movements, utter sounds, but I could not identify these as coming clearly from myself. I could hear the questions asked by the group, but no words, symbols or meanings arose in me as a response.

There were, however, clear and strong impulses to make twisting, spasmodic movements, grunting sounds and enraged cries. I felt a constant, pronounced sensation of fear. Afterwards, one of the participants remarked that it seemed as if the entity were used to persecution. It had acted fearful and enraged, as if it were expecting ill-treatment.

The results were disappointing in terms of communication, but it was certainly the most powerful possession I’d undergone. Afterwards, unexpectedly, I felt ill and shaken. I was nauseous and light-headed. It was a trial to get through the other rituals we’d planned for the evening. We banished thoroughly, of course, but I still felt fragile, as if whatever had taken control might suddenly decide to come back.

After I arrived home, I spent a disturbed night. The feeling persisted of something encroaching. I dreamt of walking into a dark room, which I had presumed was empty, but then there was a slight movement, and I realised someone was hiding. Terrified, I dashed outside, and then awoke. Towards morning, a bolt of orgasmic energy shot through my body and I cried out, suddenly wide awake.

Thankfully, the feeling of strangeness and vulnerability wore off gradually and by lunchtime the next day it was gone.

The mediums in Cherniak’s film uniformly claimed they had no memory whatsoever of their possession by spirits. Certainly, I could remember the gist of what had happened. But the impulses I’d had, I still didn’t recognise as my own.

Perhaps when mediums say they have ‘no memory’, they might mean something similar: that what happened can be stated, but can’t be recognised as a part of the time-stream we call ‘ours’. In that sense, indeed I had no memory, because what I did in that time wasn’t ‘mine’, although I recall what those things were.

Other questions remain. Most of the participants concluded that the spirit was not Dorje Shugden but something else, given the lack of communication. Yet our magickal intent was to contact him and no other. Or if it was Dorje Shugden, then perhaps I wasn’t capable of channelling him fully, and what manifested was only an aspect.

At face value, it seems that Dorje Shugden is a wrathful deity, a dharma protector perhaps, but of a primitive type, who seems fearful of persecution and abuse. The problem is, to what extent is this ‘face value’ the whole picture?