Don’t seek acknowledgement.

From the famous instruction on 'mind training' brought to Tibet by Lord Atisha and written down by Geshe Chekawa in 59 slogans. 

Slogan 59: Don’t seek acknowledgement | Erwarte keinen Applaus


Om Ah Hung

3 Kalligraphien (2014), je 15 x 15 cm
rote und schwarze Tusche auf Karton



Freiheit | Tibetisch: Rangwang (rang dbang)
Kalligraphie (2014), 21 x 30 cm
rote und schwarze Tusche auf Karton



"Artists, whether talented in composing music or the visual arts, have a responsibility to communicate and inspire ease, to lift the heart and marvel in the limitless creative nature of mind."

Tashi Mannox



Knowing your root guru as a buddha, supplicate and mingle your minds.
Knowing your mind as dharmakaya, cultivate understanding, experience, and realization.
Knowing samsara as a dungeon, curtail the ties of attachment.
Knowing the six classes of beings as your parents, endeavor in the six perfections.

Advice to remind and inspire myself, written on 21 August 2013
Chökyi Nyima Rinpoche



Lakshmi (Siddham)
golden ink on prepared paper, 21x30 cm
Johannes Janßen 2014

Lakshmi (Sanskrit: लक्ष्मी lakṣmī, Hindi pronunciation: [ˈləkʃmi]) is the Hindu Goddess of wealth, prosperity (both material and spiritual), fortune, and the embodiment of beauty. She is wife of Vishnu. Also known as Mahalakshmi, she is said to bring good luck and is believed to protect her devotees from all kinds of misery and money-related sorrows. Representations of Lakshmi are also found in Jain monuments.

Lakshmi is called Shree or Thirumagal because she is endowed with six auspicious and divine qualities, or Gunas, and also because she is the source of strength even to Vishnu. When Vishnu incarnated on the Earth as the avatars Rama and Krishna, Lakshmi took incarnation as his consort. Sita (Rama's wife), Radha (Krishna's lover), Rukmini and Satyabama are considered forms of Lakshmi.

Lakshmi is worshipped daily in Hindu homes and commercial establishments as the goddess of wealth. She is also worshipped as the consort of Vishnu in many temples. The festivals of Diwali and Kojagiri Purnima are celebrated in her honour.

Mantra of Lakshmi:

ॐ श्रीं ह्रीं क्लीं त्रिभुवन महालक्ष्म्यै अस्माकम् दारिद्र्य नाशय प्रचुर धन देहि देहि क्लीं ह्रीं श्रीं ॐ

oṃ śrīṃ hrīṃ klīṃ tribhuvana mahālakṣmyai asmākam dāridrya nāśaya pracura dhana dehi dehi klīṃ hrīṃ śrīṃ oṃ

from: http://en.wikipedia.org/wiki/Lakshmi



Als ob er horchte. Stille: eine Ferne...
Wir halten ein und hören sie nicht mehr.
Und er ist Stern. Und andre große Sterne,
die wir nicht sehen, stehen um ihn her.

O er ist Alles. Wirklich, warten wir,
daß er uns sähe? Sollte er bedürfen?
Und wenn wir hier uns vor ihm niederwürfen,
er bliebe tief und träge wie ein Tier.

Denn das, was uns zu seinen Füßen reißt,
das kreist in ihm seit Millionen Jahren.
Er, der vergißt was wir erfahren
und der erfährt was uns verweist.

Rainer Maria Rilke
Aus: Neue Gedichte (1907)


Don't lie in ambush | Laure nicht im Hinterhalt

"Don't lie in ambush | Laure nicht im Hinterhalt"

Slogan 32 from: Seven Points of Mind Training (Tib. བློ་སྦྱོངས་དོན་བདུན་མ་, Wyl. blo sbyong don bdun ma) — the famous instruction on 'mind training' (Tib. བློ་སྦྱོང་, lojong) brought to Tibet by Lord Atisha and written down by Geshe Chekawa.



Geshe Chekhawa (or Chekawa Yeshe Dorje) (1102–1176) was a great Kadampa Buddhist meditation master who was the author of the celebrated root text, Training the Mind in Seven Points which is an explanation of Buddha's instructions on training the mind or Lojong in Tibetan. These teachings reveal how sincere Buddhist practitioners can transform adverse conditions into the path to enlightenment, principally, by developing their own compassion. Before Geshe Chekhawa's root text this special set of teachings given by Buddha were secret teachings only given to faithful disciples.

Geshe Chekhawa was born into a family that practiced the Nyingma tradition of Tibetan Buddhism. However, he was not satisfied with his Nyingma practice and sought teachers from other traditions. He received teachings from Rechungpa (one of Milarepa's main disciples) and later from Kadampa Geshes. After reading the text Eight Verses of Training the Mind by Geshe Langri Tangpa he immediately set out to Lhasa in search of Langri Tangpa. When he arrived in Lhasa, he discovered that Geshe Langri Tangpa had died. So he searched for his disciples and found Geshe Sharawa who was one of his main disciples.

When Geshe Chekawa met Geshe Sharawa, he asked him "How important is the practice of accepting defeat and offering the victory to others?" Geshe Sharawa replied, "If you want to attain enlightenment, this practice is essential." Geshe Chekhawa then requested full instructions on this practice and Geshe Sharawa said "If you stay with me for several years I will teach you." Geshe Chekhawa stayed with Geshe Sharawa for 12 years until he mastered the practice of training the mind. He had to face many different kinds of ordeals: all sorts of difficulties, criticism, hardships, and abuse. And the teaching was so effective, and his perseverance in its practice so intense, that he completely eradicated any self-grasping and self-cherishing.

At this time in Tibet, leprosy was very common in Tibet, because doctors were unable to cure it. When Geshe Chekhawa ecountered lepers, he developed heartfelt compassion for them and wished to help them. He gave them teachings on training the mind, especially the teachings on Tonglen or taking and giving. Through these practices many lepers were able to cure themselves. After overhearing Geshe Chekhawa's teaching to lepers on training the mind, his brother who strongly disliked Dharma teachings even began to put them into practice and receive great benefit from them.

As a result of these successes, Geshe Chekhawa decided not to keep these teachings secret any longer and he composed Training the Mind in Seven Points. This is one of the essential root texts of the Kadampa tradition and was the basis for Je Tsongkhapa's text Sunrays of Training the Mind, which is regarded as one of the most authoritative commentaries on training the mind. As the founder of the New Kadampa Tradition Geshe Kelsang Gyatso says in his book Universal Compassion:

"Because of his kindness in composing this text and teaching it openly, we now have an opportunity to receive these instructions and put them into practice. Therefore, we should remember with gratitude the kindness of Geshe Chekhawa."

Geshe Chekhawa's conclusion of Training the Mind in Seven Points is as follows:

Because of my many wishes,
Having endured suffering and a bad reputation,
I received the instructions for controlling self-grasping.
Now, if I die, I have no regrets.

(from: http://en.wikipedia.org/wiki/Geshe_Chekhawa)


Lungta | windhorse

“The life force called windhorse (Lungta; tib.: rlung rta) is the unlimited energy of basic goodness, buddhanature, inherent wakefulness. We connect with it through meditation practice.”

Sakyong Mipham Rinpoche


Mantra | that which protects the mind

A meditation technique used a great deal in Tibetan Buddhism is uniting the mind with the sound of a mantra. The definition of mantra is “that which protects the mind.” That which protects the mind from negativity, or which protects you from your own mind, is mantra.

When you are nervous, disoriented, or emotionally fragile, inspired chanting or reciting of a mantra can change the state of your mind completely, by transforming its energy and atmosphere. How is this possible? Mantra is the essence of sound, the embodiment of the truth in the form of sound. Each syllable is impregnated with spiritual power, condenses a deep spiritual truth, and vibrates with the blessing of the speech of the buddhas.

It is also said that the mind rides on the subtle energy of the breath, the prana, which moves through and purifies the subtle channels of the body. So when you chant a mantra, you are charging your breath and energy with the energy of the mantra, and so working directly on your mind and your subtle body.

From Sogyal Rinpoche's "Glimpse of the Day"



Bodhicitta-Prayer | trad. Tibetan 
Ink on heavy paper | Johannes Janßen, 2014

Jang chub sem chog rin po che
Ma kye pa nam kye gyur chik
Kye pa nyam pa me pa yang
Gong nä gong du phel war shog

May the precious and sublime awakened mind
Arise in those where it has not arisen;
Where it has arisen, may it never wabe,
But continue to increase forever more.


Khorwa | Samsara

Samsara | Tusche auf Zeichenkarton | Johannes Janßen, 2014

Saṃsāra (Sanskritसंसार) (Tibetan: 'khor ba), meaning "continuous flow", is the repeating cycle of birthlife and death.