G.Mend-Ooyo
Дэлхий ээж тандаа би хайртай
World Poetry Days in Mongolia
Opinions

CALMING THE HARSHNESS IN SPOKEN LANGUAGE

Opinions

CALMING THE HARSHNESS IN SPOKEN LANGUAGE

Contemporary research sees the word as the matter which absorbs and expresses the appearance of human thought, which carries its power. The word ripens within a person and, as it explodes out through the mouth, it emits its own source characristics through the attraction of electromagnetic waves. From good words comes good energy. From bad words comes bad energy. Mongolians say that this is the oil on the point of prayer, and blood on the point of curses.

If we seek to use a precise tool to measure the waves emitted by those words which are hindering thoughts of curses and of suspicion, we will find its content to be the exact size of a neutron. When we speak bad words around a container of fresh water, the water becomes straightaway sullied. If we whisper into this water positive words or prayers there will be present a healing quality of clarity.

The good words of prayer are extremely rare in today's information-rich climate, and there are too many words loaded with such poisonous motives as gossip and suspicion. This is no way a good thing. We say, "We must not use words to bring sickness to those who have caused death, we must not carry those who have been killed by words." Bad words are the poisoned arrows fired into the pure and fragile land which is the human heart.

Research is showing that the natural disasters, volcanic eruptions and earthquakes, and the explosions and calamaties of war in today's world are consequences of the bad actions and bad words which come from the bad thoughts of humans. Moreover, according to esoteric research into the geophysics of our planet, protects and adapts the balance of the power of nature and the the morality of human civilisation on every level. When the negative power of human thought becomes sufficiently reduced, the powers of nature will lessen the catastrophes, and the face of the earth will appear. For those who send their own body and speech and mind into the negative mandala which is produced by the mind, those who incite the damaging views which affect society are sowing the seeds of error.

When human thoughts are revealed through words, they penetrate the etheric body and the auras and produce the image of those words in a physical form. Whether those images are agreeable or disagreeable, they are never destroyed, the good remaining forever on the shining surface of the world, and the bad on the black surface, just as the corresponding powers do. In this way, every person experiences their share of good and bad, and their futures are influenced directly by their own karma.

During the period of Manchu domination, the disputations words between Mongolian noblemen caused a great number of grudges, and because an unusual level of discord remained, many monasteries and monks became involved and became adept at the sorcery of curses, and this made its way into the realm of gossiping people and so into general malefaction, and later still such cruel advice as to promote misfortune. Looking at the press and contemporary society and politics in Mongolia today, we can see that the situation has become very close to that under the Manchu.

More recently, people have come to realise, and have been discussing amongst themselves, how the accidents which have taken place, and the errors and examples of destructive behavior are the results of negative speech which people have destructively scattered about. And one eminent scholar has suggested that it is truky a calamity that we are filled with negative language.

In the act of delivering curses, we direct the worst words in the world through poison, through the force of aggression. And while there may be the impression that there is no external scar, still the barbs of words have been shot directly at a sensitive heart. There is a story about a battle against the curses of a man named Dugar, who was a general in the Manchu army in such troubled times.

The people in a monastery in Tangut sum had caused a tiger to go crazy, and it attacked General Dugar, who pacified and bound the tiger in a halter through the force of the Dharma, and brought it into the encampment. At the door of the temple, he took off the halter and suppressed the mad tiger by grasping his tail. The monks at the temple knelt down before the power in the man's act of magic.

The religious people knew that Dugar would attack and remove the black clouds of curses directly, and as soon as he got off his camel and took out his sword, a dark hand came from the clouds to throttle him, and he bared his teeth and attacked. Dugar ripped the tongue from this monster, chopped off its arms, gathered them up and threw them into a pot, and then there were no clouds, the sky was quite clear, and the sun was warm and golden.

The name Dugar means White Parasol in Tibetan. Although General Dugar was a historical figure, Mongolians have made of him a symbol of the power to suppress the filth of bad words, of curses and gossip and have created an image of this hero on a white camel who pacified a tiger, and who improved religious worship in his own country, and nowadays, the story of General Dugar is very popular.

In the far east of Mongolia, there was a holy man named Damdinbishrelt, who had the power to suppress various examples of bad speech among shamans, and who used this power to help many creatures. The great Dariganga monk and famous spiritual teacher Inlai reversed a curse and so restored the blessing which Damdinbishrelt had given to the earth.

About ten years ago, a great monk named Gürdavaa Rinpoche was giving spiritual teachings in Dariganga, when a snow storm pounded the area during an otherwise warm autumn and took the lives of animals such as the white vole. When the snow cleared, it had cleaned away all the dirt in the world.
The Öndör Gegeen Zanabazar wrote "Meditation for Pacifying the Time," which was practised in monasteries and encampments throughout Mongolia, and together with his students he created images of peaceful Buddhas and of the twenty-one Tārās, and so entered into the peacefulness of the world.

The Noyon Hutagt Danzanravjaa wrote at the end of his life,

When anger and lust are birthed,
you need to see everything as being like a magical illusion.

When you know the nature of this delicate world,
you should compare it with autumn's flowers.

He then drank poison, which had been given him out of jealous suspicion, and so proceeded to the land of peace. Danzanravjaa's poems are full of the kind of magic which brings pure enlightenment, understanding and the clarity of blessing.

To spiritual teachers and to creative writers is given the work to calm and to pacify both the time in which they live and its societal mentality. In ancient Greece, they sent poets out into battle as envoys of peace, and today, the journeys and spiritual teaching of such figures as the Dalai Lama and the Pope have become lights shining to bring peace in the world.  

As much as many of the famous writers in our world today have been educated in the richness of the word, those who have penetrated to the vels of religious practise have reached this level through their own strengths, and their writings are full of the power which brings clarity and peace. They have sought to be ambassadors of peace to humanit, to the world and to their own countries. During the last World Congress of Poets, in discussions such as "The Purification of Human Lives Through Poetry," we explored ways in which good words can be beneficial in producing a peaceful and calm life, and we determined that the powerful tremors of positive words must destroy the viruses produced by negative words. Unfortunately there is a group among us writers who use their language, their pens and their ink to wreck this peace.

Recently the US ambassador gave an interview to the MIAT magazine, in which he spoke about reading my books, and this stirred up the jealousy of certain poets. In the newspaper Ardin Tör, this poor fellow had sent towards me a few lines possessed by demon. These lines produced more and more such lines in Ardin Tör, and the black clouds grew more and more numerous. Good words produce healing. Bad words produce sickness. Our people have grown sick from not having found a path away from bad words.

A few people who were bitter at the success of the Congress, and some tabloid newspapers which were managed by one of our Mongolian poets published slander about me, and waged a verbal attack against me, casting a shadow over me with their words.

For those who are old, and whose mental powers are weak, such words weaken the spirit and make the sickness worse, they deliver a shock which damages the heart and the mind. Fortunately, I am fairly good at turning such negativity around and focusing in my meditation on the good.

In the world of literature, the poet's wisdom should dwell, pure and shining, within the crystal temple of meditation, and such unhappy people as I have been talking about wander about, seizing bad words and unhappiness from the dark corners of black energy. The writers who write such negative things perpetuate them in the shining palaces of literature. Twenty-five years ago, a friend fired black words at the great writer Yavuuhulan, who succumbed and died three days later. Yavuu was too sensitive, and he disappeared from the earth. We haven't forgotten that, very soon after a media attack on O.Dashbalbar, he too disappeared from the earth. Dashbalbar was also very sensitive, and the pens of all of us mourn our friends.

The writer Boris Pasternak, who experienced the suffering of having his heart sliced through by words, said on his deathbed, "Poets, do not predict your own sad death in your poetry, for speaking in this way will hasten you towards death."

Poets are not only the wonderful controllers of words, they are also very sensitive to the force of words. Nowadays, it is normal to write about death, and those who find this acceptable are bringing to life such treacherous thoughts.

There is a great repsonsibility in speaking words. A person lives in every word that they speak. Just as the image of a great tree is in its branches, the image of its branches is in its leaves, and the image of its leaves is in its every single shard, so your image is held in the black clouds of what you irresponsibly say. Whatever you grow through sowing the seeds of bad words become demonic beings invisible to the eye, and they dwell together with you.

Those who fill themselves with the immaterial charge of a mind focused on a poisonous motive control the space of free publicity, they have taken with their money both the monks and the religious establishments, they have sullied human spirituality, and they have caused a suffering which diminishes the mind. The harsh actions are universal, which bring forth the curses which cause hindrances in our lives. Those who are on the path of wickedness, the written words which produce a negative mindset, which produce slander, and which produce denigration, multiply and invite in wicked demons. However, they experience at every moment the influence of their poisoning of others, and a black stain remains on them, on their grandchildren, and on future generations.

If you are wondering how we can move away from such bad actions, Milarepa says, "We move away from it by making an effort and striving for goodness, and with good words."

People expect fine speech and fine actions, purifying the mind and shining the light of faith, to come from their spiritual leaders. Nowadays they expect wise people themselves to clear and purify, and they await the magical words which are full of excitement and stimulating vigor. And the people, accepting the excellent information and metaphors which awaken their minds, desire from the media the fresh words and skilfully presented information which brings a faith in the future, a warm inner rhythm through which their bright appearance and their inner feelings are expressed through speech.

May we write with good and prayerful words, and with spiritual language, may we place ourselves within society, within the palaces of culture, and within gardens, and thus speak together of positive things. From our grandfathers, we begin by listening to prayers and benedictions, and we generally employ words which have the traditional human qualities and so, when we come to adulthood, may we create positive power in this way. Our grandfathers used to say prayers such as "Be at peace, and happy eternally," and "Be happy and live a long life," and our grandmother's prayers were the finest words absorbed into the milky tea they made, and this was the positive power which the children offered to nature and the world and the universe, beginning at the level of the state symbol.

The type of character which respects and honors political customs and those at a high level in society neither kneel to verbal assaults nor fawn to such people, they rather make efforts to cleanse society and augment the verbal culture, they strengthen the laws, and they think to fortify the spiritual, legal and noble dimensions of the state.

By not talking about the purity and brilliance of thoughts and customs, we will not understand well the bright future of human civilisation. In other words, the eternal confirmation is life itself and its development, which purifies and illumines not the elegant palaces, electric cars, airplanes, rockets and atomic power, but wisdom and heart, the customs of human civilisation.

One of the foundational teachings of the Buddha is found in the text Ancient Mongolian Poetic Teachings, and this text should be brought to the attention of many people. It reads as follows:

Please try not to listen to wicked words with your ears.
Please try not to see disruptive things with your eyes.
Please try not to speak gossip with your mouth.
Please try hold poisonous thoughts in your mind.
Translation by Simon Wickham-Smith

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