international LightWorkerS

Five Dhyani Buddha

Empowerments
LightWorker™ Series

System & Manual by Dr. Uwe Gonzalez Burgunder

Layout by Jens “Kelsang Nyima” Søeborg
Five Dhyani Buddha Empowerments (LW™ Series)
Rev. Dr. Uwe Gonzalez Burgunder has committed his life to
helping others grow and realizing their true potential. He has an
extremely perceptive nature and his talent as a Spiritual
Teacher and Healing Facilitator, has lead to his emergence as a
well known figure in the fields of Self-Awareness, Spiritual
Unfoldment and Universal Laws Life Coaching. These areas
work together, assisting a person to become healthier and
whole in all ways.

Uwe Gonzalez Burgunder was born on October 3, 1970 and

currently lives with his wife and daughter in a small town near
Cologne, Germany. He has been gifted with psychic abilities
since childhood. His spiritual awakening occurred in 1990. It
was at that time that Uwe was given the ability to accurately
channel Divine messages from Angels. This is an ability he has
continued to hone and in 1995 he started assisting people with
Spiritual Healing and advising them in their spiritual lives.

He has since received Reiki teachings from Master Teachers all over the world and became a Reiki
Teacher. Uwe have been attuned to large number of different healing modalities. He’s an ordained
Minister and an honorary Doctor of Philosophy in Religion and Metaphysics. In his commitment to
being of service to those who seek to bring more Light to Earth and help one another on our
spiritual paths, Uwe founded Lightworkers Healing Federation. This online community has since
grown to over one thousand members.

Not only is Uwe skilled in many types of Reiki and other Divine Healing and Enlightenment
Energies from many sacred ancient spiritual traditions, he has the incredible natural ability to bring
new Divine Energy Systems through from beyond and make them available to each of us! These are
similar to the well known and trusted subtle energy, Reiki, yet of a slightly different octave, if you
would like to think of them in a musical sense. All that is required is that a person be a sincere
seeker of more meaning in their lives and want a better connection with the core of their own
being. These unique energy systems foster a sense of well being and are great stress relievers!
Think of it as receiving a dose of an energy frequency that then give you a key to receive directly
from the Universe, more doses

I am delighted to present some of his attunements here in the LightWorker™ Series.

Jens Søeborg – system founder

LightWorker™ Ursulius Series (all from Rev. Dr. Uwe “Ursulius” Gonzalez Burgunder)
Archangelic Symbol Healing System (Uwe “Ursulius” Gonzalez Burgunder) (LW™ Series)
Five Dhyani Buddha Empowerments (Uwe “Ursulius” Gonzalez Burgunder) (LW™ Series)
Legend of Loreley (Uwe “Ursulius” Gonzalez Burgunder) (LightWorker™ Series)
LightWorkers Unity Energy (Uwe “Ursulius” Gonzalez Burgunder) (LightWorker™ Series)
Love, Forgiveness and Magic of the Angels (Uwe “Ursulius” Gonzalez Burgunder) (LW™ Series)
Order of Lightworkers (Uwe “Ursulius” Gonzalez Burgunder) (LW™ Series)
Peaceful Path of the Buddha (Uwe “Ursulius” Gonzalez Burgunder) (LightWorker™ Series)
Ring of the Nibelungs (Uwe “Ursulius” Gonzalez Burgunder) (LightWorker™ Series)
Sakkara Fire Reiki (Uwe “Ursulius” Gonzalez Burgunder) (LightWorker™ Series)
Seven Rays Activation (Uwe “Ursulius” Gonzalez Burgunder) (LightWorker™ Series)
Unconditional Love Initiation (Uwe “Ursulius” Gonzalez Burgunder) (LightWorker™ Series)
Five Dhyani Buddha Empowerments
I think that these Empowerments needs a bit of introduction for people that are not familiar with Tibetan
Buddhism.
Tibetan Buddhism is called “Vajrayana” – the way of the Diamond. It is succeeding “Hinayana” – the
little or small way or vehicle (traditional Buddhism found mainly in Sri Lanka, Thailand and Cambodia -
which they call Theravada) and the big way or vehicle “Mahayana” which is found in China, Japan and
Vietnam. Vajrayana is using tantric meditations to make enlightenment possible in one lifetime.
An important part of the tantric meditations are the use of the five elements, each represented by five
colours. They are shown here:

Colour Blue White Red Green Yellow

coolness, balance,
learning, life force, rootedness,
General infinity, harmony,
knowledge, preservation, the renunciation,
Meanings ascension, vigor, youth,
purity, longevity sacred, blood, fire earth
purity, healing action
turquoise, White Tara, saffron robes
Seen In: coral, red thangkas Green Tara
lapis lazuli white elephant of monks
Emotion, subjugation and restraining and
killing, anger rest and thinking exorcism
Action summoning nourishing
delusion of delusion of jealousy into
anger into pride into
ignorance into attachment into the the wisdom of
Transforms: mirror-like wisdom of
wisdom of wisdom of accomplish-
wisdom sameness
reality discernment ment
Ratna-
Buddha Akshobhya Vairocana Amitabha Amoghasiddhi
sambhava
Part of Hum the dot (drop)
on the the crescent syllable 'ha' vowel 'u' the head
crescent

Body Part ears eyes tongue head nose

Element air water fire void/spirit earth

In Vajrayana one is also working with only 5 chakras to fit the system – chakra 1-2 is regarded as one
chakra, and so is chakra 6-7. So everything has to fit into this system of five, which also give us the 5
Dhyani Buddhas.

Kelsang Nyima.
Support and Raise up Your Soul with the 5 Dhyani Buddhas!
"Once your soul has the courage, and you prompt her, support and direct her, and bathe her
in love and compassion, she will open that door and walk through. And because you have
tended her needs, your soul will know her own Inner Christ and her own Inner Buddha." an
unnamed Master

There are many spiritual beings not in human form, within the Universe, at many different
levels of consciousness. But some beings are not already One with God, and may not be
moving toward that One/God, and because it is the soul's responsibility to move toward
that One, the purpose of the Path is to contact only the highest spiritual beings to help the
soul attain her highest level of inner guidance/consciousness.

Working together, the mind and the heart in unity can reach the goal. It is through uniting
with the celestial and heavenly hosts, that are the helpers of God/One, that humanity will
reach the highest levels of consciousness. Without the help of these Saints, Sages, Prophets,
Masters, Buddhas, Archangels, etc.. the mind and soul will be tossed and lost in the planes of
Samsara, the astral realms of consciousness that all souls have to make it through without
getting lost in desire, to reach the goal.

The Five Dhyani Buddhas are considered celestial Buddhas, transcendent beings who
symbolize universal divine principles or forces. They are visualized during meditation to
bring healing of the mind and soul. They represent aspects of the enlightened consciousness
as guides to spiritual transformation.

The Tibetan Book of the Dead recommends "...that the devotee meditate on the Dhyani
Buddhas so that their wisdoms will replace the negative forces the devotee has allowed to
take hold within..." the mind and soul. These negative forces are called the five deadly
poisons "...that are of ultimate danger to spiritual progress..." and keep the devotee tied to
worldly existence.
Mandala of the Five Dhyani Buddhas
Each Dhyani Buddha is associated with
symbols, symbolic animals, wisdoms as
antidotes to the poisons, directions of space,
and the cosmic realms of the elements, as
well as, the five skandhas (components that
make up cosmic existence as well as human
personality). They each have a color, a
mudra (hand gesture), a Bija (seed syllable),
and a Mantra.

Sometimes the Five Dhyani Buddhas are

shown within a mandala. A circle of Bud-
dhas that denotes wholeness, completeness
and the perfection of Buddhahood. One can
visualize themself within this mandala of
Buddhas as a sacred, consecrated space
where no distracting influences or
impurities can disturb them during medi-
tation.

In this sacred "place" one is to experience the Buddhas within their own consciousness, so
that when they are not in meditation, when they are living day to day life, they will
recognize if a poison becomes present in themselves and others and know the antidote to
heal it. Invoking the Buddha that is the intercessor for that particular poison, is similar to
the way Christians pray to Jesus to help them with problems of character and follow his
example to change.

"The bija is the essence of the particular Buddha and used along with the sacred syllable
Om, and the Buddha's name, create a series of mystic syllables that have an esoteric
meaning..."2 as well as more power in the sound of reciting aloud, the bija/mantra. Giving
the bija/mantras pulls the essence of the Buddhas down to all lower levels of the
individual's consciousness to clear and heal in those levels, AND it also helps to heal those
that the individual is karmically tied to as well! Wow! What a Blessing!!

It is an increase in one's power of consciousness to transform/change if they involve body

(posture and mudras), mind (visualization of components and symbols that represent
character traits of the buddhas), soul (character, feeling and right desire) and speech (Bija
Mantra). To use every aspect of being; body, mind, soul (desire) and speech, is that increase
of balanced power. According to Buddhist monk and teacher Sangharakshita , "one can not
only place oneself in correspondence or alignment with the particular order of reality which
he (the particular Buddha) personifies but also be infused with his transcendental power."3

Quite wholistic, is it not? A figure eight flow of energy between God and human individual.
We praise God and ask for help, God gives the increase and we unite with God, transcending
lower human aspects.
The Five Dhyani Buddhas: Guides to Spiritual Transformation
The Five Dhyani Buddhas are Vairochana,
Akshobhya, Ratnasambhava, Amitabha and
Amoghasiddhi. Tibetan Buddhists believe
that the Adi-Buddha, the primordial and
highest being, created the Dhyani Buddhas
by his meditative pow ers.

The Five Dhyani Buddhas are celestial

Buddhas visualized during meditation. The
word Dhyani is derived from the Sanskrit
dhyana, meaning "meditation." The Dhyani
Buddhas are also called Jinas ("Victors" or
"Conquerors") and are considered to be
great healers of the mind and soul. They are
not historical figures, like Gautama Buddha,
but transcendent beings who symbolize
universal divine principles or forces. They
represent various aspects of the enlightened
consciousness and are guides to spiritual
transformation.

Each Dhyani Buddha is associated with certain attributes and symbols. Each one embodies
one of the five wisdoms, which antidote the five deadly poisons that are of ultimate danger
to man's spiritual progress and keep him tied to worldly existence. Buddhists teach that the
Dhyani Buddhas are able transmute the five poisons into their transcendent wisdoms. The
Tibetan Book of the Dead recommends that the devote meditate on the Dhyani Buddhas so
that their wisdoms will replace the negative forces he has allowed to take hold within.
Each Buddha rules over one of the directions of space al one of the cosmic realms of ether,
water, earth, fire and air. The Dhyani Buddhas also personify the five skandhas, components
that make up cosmic existence as well as human personality. These components are
consciousness, form, feeling, perception and volition.

In addition, each Dhyani Buddha is associated with a specific color, mudra (hand gesture),
symbolic animal that suppe his throne, sacred symbol and bija (seed syllable). The bija
represents the essence of the Dhyani Buddha. It can be used along with the sacred syllable
OM and the Buddha's name to create mantra, a series of mystic syllables that have an
esoteric meaning. In Hinduism and Buddhism, disciples recite mantras to evoke the power
and presence of a divine being. In some traditions, devotees use mantras in meditation to
help them be one with the deity they are invoking.

"By repeating the mantra and assuming the mudra of any Buddha," writes Buddhist monk
and teacher Sangharakshita, "one can not only place oneself in correspondence or
alignment with the particular order of reality which he personifies but also be infused with
its transcendental power."
Mandalas - Maps to Mystic Union
Buddhists often depict the Dhyani Buddhas in a mandala. Mandala is a Sanskrit word
meaning "circle," translated in Tibetan texts as "center" or "what surrounds." Some say the
word derives from manda, meaning "essence." The mandala a circle denotes wholeness,
completeness and the perfection of Buddhahood. The mandala is also a "circle of friends"-a
gathering of Buddhas. Traditionally mandalas are painted on thangkas (scroll paintings
framed in silk), drawn with colored sand, represented by heaps of rice, or constructed three
dimensionally, often in cast metal.

A Dhyani Buddha is positioned in the center as well as on

each of the cardinal points of the mandala. Mandalas were
originally composed on the ground in front of the
meditator and are therefore oriented toward the person
who is contemplating them. The point nearest the
contemplator, at the bottom of the mandala, is the east. The
mandala continues clockwise, following the course of the
sun, with south to the left of the contemplator, west at the
top and north to the right. Lama Anagarika Govinda, one of
the foremost interpreters of Tibetan Buddhism to the West,
explains: "In the same way as the sun rises in the east and
thus begins the day, the practitioner enters the mandala
through the eastern gate, the door in front of which he
sits."

A mandala is a sacred, consecrated space where no obstacles, impurities or distracting

influences exist. Buddhists use mandalas to aid them in meditation and visualization. "All
mandalas," writes Tibetologist Detlef Lauf, "originate from the seed-syllables, or bija-
mantras, of the deities. During meditation upon these mantras, an elemental radiance of
light develops, from which comes the image of the Buddhas."3 Mandalas are rich in
symbolism. The series of circles on the periphery of a mandala symbolizes protection from
external influences. The outermost circle of flames signifies knowledge that destroys
ignorance or symbolizes the phenomenal world the devotee abandons as he enters the
mandala. The flames can also represent the Mountain of Fire that prohibits the uninitiated
from receiving the mysteries. The ring of lotus petals inside the circle of fire signifies the
spiritual world, spiritual rebirth, the unfolding of spiritual vision, or the purity of heart that
is necessary for effective meditation.

The central part of a mandala (signified by the square inside the circle) represents a palace
or temple with four gates at the four cardinal points. Outside the palace walls are propitious
and victorious symbols. In this mandala each gate is flanked by a banner of victory and a
precious parasol (or umbrella). They are two of the Eight Auspicious Symbols, which
commemorate the gifts Gautama Buddha received after he attained enlightenment.
Buddhists believe these eight symbols bring good fortune. The banner of victory symbolizes
the victory of spirituality or the victory of body, mind and speech over all obstacles. The
parasol symbolizes royal dignity and protection from obstacles, harm and evil.
The four gates of the palace lead to the innermost circle, the focus of the mandala.
"Mandalas appear as circles around a holy center," write authors Blanche Olschak and
Geshe Thupten Wangyal. "These depictions are the ground plan of the visionary heavenly
abodes, at whose center is manifested the holy power that is to be invoked.
The entire mandala is a fortress built around this Buddha-force."4 In his meditation the
disciple circles the focus at the center of the mandala until he can finally integrate with that
powerful nucleus.

The disciple uses the mandala to find its elements

within himself. "As soon as he has entered the
mandala," writes religious historian Mircea Eliade,
"he is in a sacred space, outside of time; the gods
have already 'descended' into the...insignia. A series
of meditations, for which the disciple has been
prepared in advance, help him to find the gods in
his own heart. In a vision, he sees them all emerge
and spring from his heart; they fill cosmic space,
then are reabsorbed in him.... By mentally entering
the mandala the yogin approaches his own
'center.',.The yogin, starting from this iconographic
'support,' can find the mandala in his own body."

Thus with all its symbolism, a mandala is no mere

external image of heavenly power. Buddhists
believe a mandala is the receptacle of the holy
power it portrays. Its purpose, and the goal of every
one of its symbolic images, is to help the meditator
realize the divine power within himself and achieve
his own inner perfection.

"The whole external mandala is a model of that spiritual pattern which the meditating
individual sees within himself and which he must endeavour to experience in his own
consciousness," says Lauf. "[The Dhyani] Buddhas are looked upon as beings whose activity
will manifest itself through man himself. The mandala thus becomes a cosmic plan in which
man and the world are similarly ordered and structured.The meditation Buddhas develop
their beneficial activity only in the measure to which the initiate succeeds in recognizing
and realizing these characteristics and symbolized forces within himself."6
As renowned orientalist Giuseppe Tucci explains, "The five Buddhas do not remain remote
divine forms in distant heavens, but descend into us. I am the cosmos and the Buddhas are
in myself. In me is the cosmic light, a mysterious presence, even if it be obscured by error.
But these five Buddhas are nevertheless in me, they are the five constituents of the human
Personality."

The Dalai Lama teaches: "Mandala, in general, means that which extracts the essence.., The
main meaning [of a mandala] is for oneself to enter into the mandala and extract an essence
in the sense of receiving blessing. It is a place of gaining magnificence."

For the disciple who knows how to use it, a mandala is therefore a map of the progressive
steps to self-transformation and mystic union. It represents the growth of the seed of
Buddhahood within him. "The meditator," says Lama Govinda, "must imagine himself in the
center of the mandala as an embodiment of the divine figure of perfect Buddhahood." And
that Buddhahood, he says, "can only be found in the realization of all those qualities which,
taken all together, form the richness of the mandala."
The Sacred Art of Tibet - Bringing Heaven to Earth
The images of the Five Dhyani Buddhas which are to come are photographs of finely crafted
Tibetan and Nepalese statues that were sculpted during the thirteenth to early fifteenth
centuries, when depictions of these Buddhas were popular. Because they are celestial not
historical beings, the Dhyani Buddhas are often portrayed with jewels and a crown rather
than the simple robes of a Buddha.

To the Tibetan, creating a work of art is a religious act. At each stage, the artist or a monk or
lama offers certain prayers and rituals. He will often place scrolls of religious texts, votive
offerings and grains inside statues. When the work is completed, the monk or lama
performs a ceremony of consecration.

Tibetans use art as a method of bringing heaven to earth and raising man out of his earthly
confines to a realm of peace and harmony. They believe that a statue of a Buddha, for
instance, is the living presence of that Buddha, who becomes one with his icon.
As in other Tibetan works of art, the figures portrayed here convey elegance yet power. This
is the singular character, charm and mission of Tibetan sacred art. The real is wed to the
transcendent. Grace and purity are fused with vitality and power. Careful detail and
precision are united with spontaneity. The result is that the otherworldliness and perfection
of enlightened realms comes through with an immediacy that inspires the observer to
realize his own divine potential.
Receiving the Empowerments
Please call down each Level separately (leave 1 Day between every Level)
Go in a meditate state with the Mandala of the 5 Dhyani Buddhas and chant the mantra 5 x
at minimum.

State your intent to receive the Empowerments from your teacher for your highest good
and Spiritual Transformation and the highest goods of all.Take ten deep breaths and read
the Invocation.Relax and enjoy the Energies…..

Passing the Empowerments on to others

Go in a meditate state with the Mandala of the 5 Dhyani Buddhas and chant the mantra 5 x
at minimum.

State your intent to pass the Empowerments to your students for the highest goods of all
and for the Spiritual Transformation of your student.I suggest to use the Chi Ball method to
send the empowerments to your student (each Level separately).

Level I - Vairochana
Mantra: OM or OM VAIROCHANA OM
The name Vairochana means "He Who Is Like the Sun" or
"the Radiating One." Vairochana represents either the
integration of or the origin of the Dhyani Buddhas. His
wisdom is the Wisdom of the Dharmadhatu. The
Dharmadhatu is the Realm of Truth, in which all things
exist as they really are. Vairochana's wisdom is also
referred to as the All-Pervading Wisdom of the Dharma-
kaya. The Dharmakaya is the Body of the Law, or the
absolute Buddha nature.

Vairochana's transcendent wisdom reveals the realm of

highest reality and overcomes the poison of ignorance, or
delusion. His wisdom is considered to be the origin of or
the total of all the wisdoms of the Dhyani Buddhas.

Vairochana is usually located in the center of mandalas of the Dhyani Buddhas. According to
some texts, he is positioned in the east. His color is white (or blue), symbolizing a pure
consciousness. He rules over the element of ether and embodies the skandha of
consciousness. In some systems, he is associated with the skandha of form.

His symbol is the dharmachakra, the wheel of the Teaching, or the wheel of the Law. It
denotes the teaching of the Buddha. Its eight spokes represent the Noble Eightfold Path,
which Gautama revealed in his first sermon after his enlightenment. This symbol is printed
around the border of the lithograph. Vairochana's lotus throne is supported by the lion,
symbol of courage, boldness and an eager, advancing spirit.Vairochana's mudra is the
dharmachakra mudra, the gesture of turning the wheel of the Teaching. Because he em-
bodies the wisdom of all Buddhas, Vairochana's bija is the universal sound OM. His mantra
is OM VAIROCHANA OM.
INVOCATION OF VAIROCHANA
Leaving behind the directions of space
And times of day,
I bow to the brilliant white light
At the heart of reality
Which is the Buddha Vairocana.

King of Infinite Space,

Your light shines throughout the universe,
Illuminating all things,
Bringing light into the darkness of our minds
Like a candle entering a dark room.

Your presence is announced by the roar of lions

Who bear your lotus throne.
You are made of white light
Brighter than the midday sun.
You smile with great compassion
Upon all beings
And at your heart,
You turn the golden wheel of the Dharma.

O Vairocana,
When death comes to me
And I have to leave behind my body,
My friends,
And all that is familiar,
Please help me to overcome my fear
And find the right path,
The blessed light path of your compassion.
Help me to find my way
Towards the light,
The bright white light at the heart of reality.

O Blessed Vairocana,
Look out for me at the time of my death.
King of the Dharma,
Let me receive the light rays
Of your wisdom,
Show me the true meaning of life
So that I do not waste
This precious human birth.

King of Infinite Space,

Help me to understand the Dharma,
Reveal to me its full significance,
Illumine my wrong views,
My limited understanding,
And help me to see things clearly.
O Vairocana,
Please witness in me
My attempts to grow,
My practise of the Dharma.
Grant me your blessing
And shine upon me
The pure white light of your own heart.

Level II - Akshobhya
Mantra – HUM or OM AKSHOBHYA HUM
The name Akshobhya means "Immovable"
or "Unshakable." Akshobhya's Mirrorlike
Wisdom reflects all things calmly and
uncritically and--reveals their true nature.
One text says,"Just as one sees one's own
reflection in a mirror, so the Dharmakaya
is seen in the Mirror of Wisdom."

Mirrorlike Wisdom antidotes the poison of

hatred and anger.

In the mandala of the Five Dhyani Bud-

dhas, Akshobhya is usually positioned in
the east (which is at the bottom) but he is
sometimes placed in the center. His color is
blue. He rules over the element of water
and personifies the skandha of form. In
some systems, he is associated with the
skandha of consciousness.

Akshobhya's lotus throne is supported by the elephant, symbol of steadfastness and

strength.His symbol is the vajra, also called the thunderbolt or diamond scepter. It is
depicted in this mandala above his head, directly below Vairochana. The vajra denotes
enlightenment, the indestructible, adamantine nature of pure consciousness, or the essence
of Reality. In some traditions the vajra signifies the union of man and the Buddha; one end
of the vajra symbolizes the macrocosmic realm of the Buddha and the other end the
microcosmic realm of man.

Akshobhya's mudra, shown here formed by his right hand, is the bhumisparsha mudra, the
earth-touching gesture. It denotes unshakability. This is the mudra Gautama Buddha used
to summon the earth to witness to his right to attain enlightenment when he was challenged
by the Evil One, Mara.

Akshobhya's paradise is Abhirati, the Land of Exceeding Great Delight. Buddhists believe
that whoever is reborn there cannot fall back to a lower level of consciousness. Akshobhya's
bija is HUM (Tibetan HUNG) and his mantra is OM AKSHOBHYA HUM).
INVOCATION OF AKSHOBYA
Turning to the east,
In the time before dawn,
I bow to the deep blue light
That is the Buddha Akshobya.
Master of the depths,
You sit on a pale blue lotus,
Touching the earth
With the fingers of your right hand.
Balanced in your left hand, perfectly upright,
Is the golden vajra.
You sit deep in meditation,
Your lips glowing red,
Your eyes drawn inward.
Around you a nimbus of red light
And a wisdom aura of green
Surrounds your head.
You are the guardian of my depths.
Your knowledge is deeper
Than a thousand oceans.
You are a universe unto yourself.
In your heart, on a pale blue lotus,
Is the mystic seed syllable
Hum.
All deeds, all the past, all depth
Is contained within you.
You are immutable, unshakeable;
You cannot be fathomed.
However deep I am,
You are always deeper.

There is a universe within your heart.

You are the potential

Of the yet-to-be-born-day,
Of the time before dawn,
Of light gathering below the horizon,
Waiting to emerge.
You are gathering energy within you,
Like acorns waiting to grow,
Taking root.
You are the water element
that nourishes life.
You are the wisdom of the great mirror
Reflecting back all things
Clearly and undistorted.
You are the truth,
The strange mysterious truth
of the depths,
A truth which grows within us,
Slowly,
Like the gradual dawning of a new day.
There is a universe within your heart.
Stepping into it,
Hands folded to my own heart,
I enter the eastern pure land of Abhirati,
The realm of complete joy.
In this land,
Protected by you,
No vows can be broken,
No depths distorted,
No falsehood spoken.
It is a land of harmony with ourselves,
Of true and deep contact
With what we really are.
Once connected like this
We reside in a deep sense of well-being,
Of living in harmony with reality,
Rooted, unshakeable, fulfilled,
Whole.
O Vajra Akshobya,
You protect this,
You guarantee our depths
Now and always.

Level III - Ratnasambhava

Mantra – TRAM or
OM RATNASAMBHAVA TRAM
The name Ratnasambhava means "the Jewel-born One" or
"Origin of Jew els." The Three Jewels are the Buddha, the
Dharma and the Sangha.The Buddha is the Enlightened One,
the Guru, the hub of the wheel of the Law. The Dharma is the
Teaching, or the Law. The Sangha is the Community.

Ratnasambhava transmutes the poison of pride (spiritual,

intellectual and human pride) into the Wisdom of Equality.
Tibetan Buddhists teach that with the Wisdom of Equality one
sees all things with divine impartiality and recognizes the
divine equality of all beings. One sees all beings and the
Buddha as having the same nature--a condition we need, says
Tucci, "to spur our spiritual ascension and to acquire the trust
to realize in ourselves the status of a Buddha."
Ratnasambhava is the Dhyani Buddha of the south. His color is yellow, the color of the sun
in its zenith. Ratnasambhava rules over the element of earth and embodies the skandha of
feeling or sensation.

He is sometimes shown holding his symbol, the ratna (jewel) or chintamani (wish-fulfilling
jewel that grants all desires). The chintamani is a symbol of the liberated mind. The ratna is
often depicted in a threefold form as the triratna signifying the union of Buddha, Dharma
and Sangha. In the mandala the triratna is positioned between Ratnasambhava and
Vairochana. The animal that upholds Ratnasambhava's throne is the horse, denoting
impetus and liberation. Ratnasambhava's mudra, formed here by his right hand, is the
varada mudra. It the gesture of giving, or charity, which portrays him offering compassion
and protection to his disciples. His bija is TRAM and his mantra is OM RATNASAMBHAVA
TRAM.

INVOCATION OF RATNASAMBHAVA
Turning to the south,
In the bright midday sun,
I bow to the golden yellow light
That is the Buddha Ratnasambhava.

Lord of Riches,
You sit on a golden-yellow lotus,
Right hand open in the gesture of supreme giving.
Cradled in the palm of your left hand
Is the scintillating wish-fulfilling jewel.
Your body is the colour of golden sunshine,
Your robes a richly embroidered orange.
Around you an aura of blue light
And the green light of wisdom surrounds your head.
Your abundance knows no limits.
There is no self to restrict your giving,
No thoughts of me and mine.
Everything flows through you
And out to others,
The free flow of your generosity
Bestowed on all.
And each receives your golden abundance
In equal measure.

The whole world is in a grain of sand,

Each thing reflects all others,
And you see this basic sameness of all things..
You identify with everything as though it were yourself.
You are the earth element
With all its profusion of growth,
The riches returning each year
In the warmth of spring and summer.
The harvests ripen in the light of your sun
All things growing in your presence,
Reaching up from earth to sky.
You are beauty too,
The beauty of a landscape in its fullness,
Alive with birdsong

Full of the wonders of nature.

And the beauty of human activity in the arts,
Great paintings of many colours,
Temples of sandstone and marble
Where poets and musicians sing your praises.
All this creativity you ripen and mature
With your sun-like energy
Falling on all alike.

Everyone takes their part

In co-operating to build your pure land,
A pure land of harmony and warmth,
Of mutual love and generosity,
A truly healthy human realm
Free of pride and conceit.

O Ratnasambhava
Help us to be free of our poverty,
Our meanness.
Help us to free our restricted energy,
To overcome our pride,
To see others as like ourselves.
Help us to become truly human,
To make something beautiful of our lives.

O Ratnasambhava,
Lord of Riches,
The Jewel-born Buddha of the South,
We praise you again and again.
Level IV - Amitabha
Mantra – HRIH or OM AMITABHA HRIH
The name Amitabha means "Infinite Light." Amitabha's Di scriminating Wisdom conquers
the poison of the passions--all cravings, covetousness, greed and lust. With this wisdom, the
disciple discerns all beings separately yet knows every being as an individual expression of
the One.
In the mandala of the Dhyani Buddhas, Amitabha
is positioned to the west. His color is rose (red),
the color of the setting sun. He rules over the
element of fire and personifies the skandha of
perception. Thus, the eye and the faculty of seeing
are associated with Amitabha. The peacock, with
"eyes" on its plumes, is his throne-bearer. The
peacock symbolizes grace.Amitabha's symbol is
the padma, or lotus, placed between him and
Vairochana in this mandala. In Buddhism, the
lotus can symbolize many things, including spiri-
tual unfoldment, purity, the true nature of beings
realized through enlightenment, and compassion,
the purified form of passion. Devotees aspire to
be reborn in Amitabha's Western Paradise,
known as Sukhavati, where conditions are ideal
for attaining enlightenment.
His mudra is the dhyana (meditation) mudra. His bija is HRIH and his mantra is OM
AMITABHA HRIH.
Some consider Amitabha to be synonymous with Amitayus, the Buddha of Infinite Life.
Others honor Amitayus as a form of Amitabha or as a separate Buddha. Amitayus is usually
depicted holding a vessel of the elixir of immortal life. As shown in this statue, a tiny
ashoka-tree often sprouts from the cover of his vessel, representing the union of the
spiritual and the material.

INVOCATION OF AMITABHA
Turning to the West,
And the rays of the setting sun,
I bow to the ruby red light
Of the Buddha Amitabha.

Lover of light,
You sit on a rich red lotus,
Adrift on the ocean of existence.
Your hands touch together in your lap,
A soft red lotus growing between them.
You are deep in meditation,
Completely at peace with yourself.
Rich red light emanates
From every pore of your skin.
Your red robes are embroidered with gold.
Soft red light and a rainbow surround you,
The wisdom aura of green encircles your head.
You are the rich red light of the setting sun
Sinking into the ocean of existence,
Your rays extending across the sea to meet us.
With your light comes your love,
A warm and passionate love for all that lives,
Suffusing all things, Nourishing and healing,
Bringing back to life the hurt and wounded.
The red light washes over us,
Melting the ice of our hearts.

Yet always you are deep in meditation,

Your energy drawn inwards,
Moving from the senses
To the riches of your inner world.
From this wholeness and containment,
Your love shines out.
And the lotus growing in your hands,
Each red petal slowly opening
And emanating light,
This lotus echoes the growth in us
Of our own inner life,
Our own aspirations,
The gentle warming and unfolding of our own hearts.
Lover of light,
Your discriminating vision
Sees each person exactly as they are,
Loves each one according to their need.
You perceive clearly the nature of all things,
Seeing with the eye of reality
Beneath the form to the thing itself.
O Amitabha
You are the fire element,
The spark of life,
The warmth and heat that is life itself.
Let the fires of your love burn brightly for all to see.
O Amitabha,
Help us to come alive to a world beyond the senses.
Help us to experience the joy of meditation,
The ever-renewing energies of our own minds.
Help us to enter Sukhavati
The blissful land of your light,
The blissful land of your love.
Level V - Amoghasiddhi
Mantra – AH or OM AMOGHASIDDHI AH
The name Amoghasiddhi means "Almighty
Conqueror" or "He Who Unerringly Achieves His
Goal." Amoghasiddhi's All-Accomplishing Wis-
dom, or Wisdom of Perfected Action, anti dotes
the poison of envy and jealousy. This wisdom
confers perseverance, infallible judgment and
unerring action.
Amoghasiddhi represents the practical reali-
zation of the wisdoms of the other Dhyani Bud-
dhas. He is described as the Dhyani Buddha of the
realization of the Bodhisattva Path. A Bodhisattva
is one who has forgone the bliss of nirvana with a
vow to first liberate all beings.Amoghasiddhi is
the Dhyani Buddha of the north. His color is
green, signifying the sun at midnight. He rules
over the element of air and embodies the
skandha of volition, also called the skandha of
mental phenomena or tendencies of mind. His
symbol is the vishvavajra, or double vajra,
depicted between Amoghasiddhi and Vairochana in this mandala. It is made of two crossed
vajras and symbolizes the highest comprehension of truth and the spiritual power of a
Buddha.
The throne of Amoghasiddhi is supported by garudas. A garuda is a mythical figure, halfman
and halfbird. In relation to Amoghasiddhi, Lama Govinda says the garuda symbolizes "man
in transition towards a new dimension of consciousness,...the transition from the human to
the superhuman state, which takes place in the mysterious darkness of the night, invisible
to the eye. Amoghasiddhi's mudra, formed here by his right hand, is the abhaya mudra. It is
the gesture of fearlessness and protection. Amoghasiddhi's bija is AH and his mantra is OM
AMOGHASIDDHI AH.

INVOCATION OF AMOGHASIDDHI
Turning to the north, At the midnight hour,
I bow to the dark green light
Of the Buddha Amoghasiddhi.

Master of the Universe,

You appear from a mighty crystal visvavajra,
The basic pattern of reality.
You sit on a pale green lotus,
Clad in scarlet robes.
Your body is made of mysterious green light.
In your left hand
Sits a golden visvavajra.
Your right hand is raised,
Palm outwards, In a gesture of supreme courage.
Master of the Universe,
Your great love and fearless action
Transform the sufferings of the Titans
And overcomes the poison of envy.

You fear nothing

And so are free to act spontaneously
For the benefit of all,
Accomplishing all good works.

Your courage releases the energy

Caught in the oppositions
Of light and dark,
Self and other,
Life and death.

You are as free as the air element

Blowing through the forests
And around the mountain heights
Of your northern realm.
Master of the Universe,
Help me to face my own fear,
To look into the darkness of my own mind
And transform the demons within.

O Amoghasiddhi,
Help me to be free of restriction,
Free of fear,
Free of duality,
And release in me
The energy of my untamed mind.
 Qualities Chart of the Five Dhyani Buddhas

Vairochana Akshobhya Ratnasambhava Amitabha Amoghasiddhi

Dhyani
Buddha

Almighty
He Who Is Like the The Jewel-born Conqueror, He
Meaning of Immovable,
Sun, The Radiating One, Origin of Infinite Light Who Unerringly
Name Unshakable
One Jewels Achieves His
Goal
Direction/ center east south west north
Color/ white blue yellow rose(red) green
Element ether water earth fire air
volition,
Skandha consciousness form feeling, sensation perception mental
phenomenon
wheel of the thunderbolt or jewel (ratna) or wish
lotus double vajra
Symbol Teaching, or Law diamond scepter fulfilling jewel
(padma) (vishvavajra)
(dharmachakra) (vajra) (chintamani)

Throne-
lion elephant horse peacock garuda
bearer

All Pervading
All-Accomplishing
Wisdom of the
Discrimination Wisdom, Wisdom
Wisdom Dharmakaya, Mirrorlike Wisdom Wisdom of Equality
Wisdom of Perfected
Wisdom of the
Action
Dharmadatu

the passions-all
Poison
spiritual, intellectual cravings, envy and
Antidoted ignorance hatred and anger
and human pride covetousness, jealously
by Wisdom
greed and lust
teaching, or turning
fearlessness and
the wheel of the earth-touching giving or charity meditation
Mudra protection
Law (bhumisparsha) (varda) (dhyana)
(abhaya)
(dharmachakra)
Tram/
Hum/ Ah/
Bija/ Om/ Om Hrih/
Om Akshobhya Om
Mantra Om Vairochana Om Ratnasambhava Om Amitabha Hrih
Hum Amoghasiddhi Ah
Tram

Dhyani
Vairochana Akshobhya Ratnasambhava Amitabha Amoghasiddhi
Buddha
Attunements included in system:
• Vairochana Buddha Empowerment (Uwe “Ursulius” Gonzalez Burgunder)
• Akshobhya Buddha Empowerment (Uwe “Ursulius” Gonzalez Burgunder)
• Ratnasambhava Buddha Empowerment (Uwe “Ursulius” Gonzalez Burgunder)
• Amitabha Buddha Empowerment (Uwe “Ursulius” Gonzalez Burgunder)
• Amoghasiddhi Buddha Empowerment (Uwe “Ursulius” Gonzalez Burgunder)

Attunement Procedure:
Each of the five empowerments to the energies (of Vairochana, Akshobhya, Ratnasambhava,
Amitabha and Amoghasiddhi) must be received separately, allowing at least 30 minutes
apart, as these are very strong energies.

Light a candle; call on the Dhyani Budddha whose energy you wish to receive. Ask him to
help you receive attunement from Teacher‘s name for the highest good of All. Ask your
Higher Self to assist in receiving the energy with Divine Blessings. Let the energy flow for as
long as needed. Drink some water and rest to settle the energy. Call in the second and third
attunements in the same manner with at least 30 minutes between them.

When all five are received, thank the Buddhas Vairochana, Akshobhya, Ratnasambhava,
Amitabha and Amoghasiddhi, as well as your Higher Self and the Teacher who sent. You
may perform a general healing session later in the day after activating the system the Five
Dhyani Buddhas. Specific characteristics for each Buddha are mentioned above in this
manual.

Passing the attunement

Call on your guides, angels, archangels and Higher Self to help you with the attunement.
Connect to Dhyani Buddhas Vairochana, Akshobhya, Ratnasambhava, Amitabha and
Amoghasiddhi. Ask them to send attunement to (person’s name) on (date) for the highest
good of All.

The attunement can also be sent by Chi Ball or any other method you are familiar with. Seal
the attunement with light and give thanks.