N. Terzano,The song of the Vajra, introduction to the Cd: Music for the Dance of the Vajra of Chogyal Namkhai Norbu Rinpoche,
Amiata Records, 2000, ARNR 0200.
Song of the Vajra, and here "vajra" signifies something as hardy as
a diamond and as wild as a thunderbolt, holds the essence of all the teachings
of the philosophy of the Dzogchen, which means "total perfection"
and is aimed towards the knowledge of one's primordial nature, in harmony with
its actual condition and its present moment.
objective of the Yogi that sings or dances the Song of the Vajra is the
illumination or realisation of a state oblivious to birth and death, to
illusion and distraction, that is finally no longer lost in the labirynths of
the dualist mind, or limited by the transient burden of is body and of all
objects perceived by the senses. As he develops the presence and the
integration of movement relating to the state of existence, the Yogi practices
his exercises and performs a purification of the karmic causes. In doing so,
he strives to acheive complete consumption of existece, a state where, when
one is finally extinct, he/she is completely free from the wheel of
reincarnations or samsara.
awakening of one's own natural condition thus takes place both through the
song and the sacred dance of the Song of Vajra, of the Six Syllables and of
the Three Vajra. This CD contains the simple and solemn melody of the three
precious mantras of liberation, the very essence of the vajra condition,
strongly connected among themselves and presented one after another in an
increasingly essential form. To understand the sense of this "liberation",
I have selected some tracks from the teaching by the Dzogchen Master Chögyal
Namkhai Norbu, drawn from the volume The
Song of the Vajra, Conway USA, 1992:
The Six Syllables 'A A HA SHA SA MA are explained in the root Tantra teachings
of Dzogchen and are called the 'Six Spaces of Samantabhadra'. They refer to
the six aspects of our primordial state. In our relative condition connected
to the Six Syllables, we also have the six lokas
of existence (Deva; Asura; human beings; animals; ravenous spirits and
infernal beings), whose real nature or condition is the Six Syllables, so they
are also the essence of the Song of the Vajra....
Dozogchen teaching both the Song of the Vajra and the Six Syllables mantra are
called grol.ba drug.ldan. Grol.ba
means liberation, while drug means
six, thus the 'six liberations', and ldan
means possessing that qualification. These Six Syllables also refer to our six
senses and to their contact with sense objects. This is why contact between
our six senses (seeing, hearing, smelling, tasting, touching and perception of
the mind) and this mantra can create a good cause for us.
written forms of the Six Syllables and the Song of the Vajra are arranged like
small mandalas and put in places where people can see them. Although they may
not understand or be interested in these writings, the power of the mantra
creates a good cause for them. 'Making a cause' does not mean that upon seeing
those letters people immediately receive wisdom or enlightenment, but rather
those who do not have the cause for being on a path, for receiving and
following the teaching, then have that possibility. This is called mthong.grol;
mthong means seeing and grol is to liberate, thus 'liberation through
one of these liberations is thos.grol
which means 'liberation through hearing'... The Song of the Vajra and the Six
Syllables are the very roots of thos.grol,
so anyone hearing these sounds receives a good cause for entering the path...
incense and scents are empowered with this mantra so that by perceiving that
odor or scent a good cause is created. This is called dri.grol,
'liberation through smell'...
good cause is also created through taste (myong.drol)
and touch (btags.grol)...
last one of our sensory functions is perception of the mind. Its general
functions is perception of the mind. Its general function is thinking and
judging, so thinking about the meaning and sound of the Song of the Vajra and
the Six Syllables, is called dran.grol
- dran means remembering, and grol
means liberated. So remembering the Song of the Vajra, its words and meaning,
in itself makes a cause for liberation. This is the real meaning of the Six
music of the mantras included in this precious compilation can be interpreted
as a song or danced on a mandala, by
those practising Buddhists that have absorbed ist meaning from the Master. The
mantras' ultimate aim, the awakening, cuts through every single sound like a
lightning of compassion, a distillation of ineffable knowledge and an
expression of the activity of the enlightened ones of our time.
Enzo N. Terzano; July 1998
Namkhai Norbu Rinpoche
in Dege, Eastern Tibet, in 1938, Chögyal Namkhai Norbu was recognized at the
age of three as the reincarnation of a previous master of Dzogchen. He then
received the full traditional education of a 'Tulku' or a reincarnate Lama.
Political events made it necessary for him to leave for India, where he met
Professor Giuseppe Tucci, who invited him to go to Rome to help with research
at the Oriental Institute. He subsequently took up his post as Professor of
Tibetan and Mongolian Language and Literature at the University of Naples.
Since this period when he began working at the University, he has been
travelling exstensively in response to the many requests he receives to give
Dzogchen teachings at retreats and seminars all over the world. He is a
renowned international author on Tibetan history and spirituality.
Chögyal Namkhai Norbu founded the Dzogchen Community worldwide as well as different enterprises for the preservation of Tibetan Culture.