Structural Analysis of the

Tibetan MO
Divination System
September 29, 2012Dharma Talk

Manjushri (lit. Gentle Glory) is a visualization representing the transcendent

wisdom (prajna) aspect of enlightened mind/reality. He is thus both a psychological
and an ontological symbol. Such visualizations are universal archetypal
expressions of experiential spirituality and skilful means by which the mind may use
the right-brain faculty of visualization, with its superlative data-processing
capability, to enter into a higher state of consciousness characterized by intimate
communion with the reality that they represent. They are often also associated with
prayers, mantras, or vocalizations that serve the same function. Manjushri is the
original Mahayana bodhisattva (lit. enlightenment being). He is associated with
the East and has a Pure Land associated with him called Vimala, which is simply
an imaginal world projected by him and those who commit themselves to his
conceptualization. Je Tsongkhapa, the founder of the Gelug school of Tibetan
Buddhism, received his teachings from Manjushri. His female consort, with whom
he is shown in intimate embrace, is Saraswati.
Manjushri is visualized as a male figure wielding a flaming sword in his right hand.
In his left hand, he holds the Prajnaparamita Sutra. He may be depicted sitting on a
blue lion or seated on a lion skin. The iconographies of the Catholic saints and
Vodun loa are similar in principle. His Sanskrit mantra is o arapacana dh, which
may be separated into Om plus the six syllables, Ah Ra Pa Cha Na

Dhi.
In his wrathful form, he is Yamantaka, the
Destroyer of Death. Mipham the Great, who authored the standard textbook on
Tibetan MO divination, is considered a human emanation of Manjushri. In Japan,

Manjushri is credited with the invention of male homosexual love. In Indonesia,

Manjushri was portrayed as a youthful handsome man with the palm of his hands
tattooed with the image of flower. His right hand lies down in open palm with his left
hand holding an Utpala blue lotus. The Utpala is used as a medicinal plant in
Ayurvedic medicine and has psychedelic properties. Manjushri also uses the
necklace made of tiger canine teeth.
Astrologically, Manjushri is clearly a solar symbol associated with the astrological
sign of Leo, the Lion. The universality of archetypal symbolism is clearly shown by
the number of syllables that constitute his mantra, 6 in the Cabalistic Tree of Life
being the number of the Sun. Tibetan Buddhist symbolism exhibits many
similarities with the Western Esoteric Tradition. For example, the six sacred
syllables of the mantra of Manjushri are equated with various types of activities,
elements, parts of the body, objects of the senses, spheres of the world, genders,
directions, colours, shapes, etc., similar to the Cabalistic system of
correspondences. These are shown below.
The constituent syllables of the mantra of Manushri are also associated with the
numbers 1 to 6, beginning with Ah, in the order 6, 2, 3, 5, 4, 1. If we resequence
them in numerical order, they match perfectly with the first six spheres (sephiroth)
of the Cabalistic Tree of Life, which are all joined by linear pathways with the
first sephira, whereas the lowest four sephiroth (7-10), representing the four
elements, have no such direct connection. This shows how accurately the Tibetan
and the Cabalistic systems map onto each other. They also appear to map the
chakra system too.
The sequence in which they appear in the mantra appears to represent a
descending hierarchy from Spirit, through Fire, Water, Air, and Earth (from least to
most material), to Semen, the quintessence or essential animal principle and the
corollary of Spirit.
The MO is based on the casting of dice. Thus, it is a system of divination or
prognostication based on sampling chance, like the I Ching. C.G. Jung has
discussed the concept of obtaining meaning from chance in his essay entitled
Synchronicity: An Acausal Connecting Principle, which he co-authored with his
friend, quantum physicist and Nobel laureate Wolfgang Pauli. Jungs conception of

synchronicity arose out of conversations he had with Albert Einstein prior to World
War I. The fundamental conception underlying Jungs concept of synchronicity is
that events may be meaningfully correlated by relationships outside physical cause
and effect, which Jung called temporally coincident occurrences of acausal
events. Jungs concept of synchronicity is often misunderstood as coincidence, but
this is actually a misunderstanding of the concept, since meaningful correlation
implies that the correlation is ontologically given and not arbitrarily misinterpreted
by the meaning-seeking mind. Synchronicity is not a psychological error. Such
correlations may or may not be statistically demonstrable. They may be singular
events that, as such, cannot be analyzed but are nonetheless valid. In other words,
meaningfully related events tend to co-occur even if they are not mutually causally
connected. Jung believed that the phenomenon of synchronicity demonstrated the
significance of higher dynamics of meaning and order operating throughout the
universe. The occurrence of synchronicities is often associated with altered,
artistic-creative, and visionary states of consciousness, and are commonly
reported by writers, artists, and mystics. In Buddhist thought, synchronicity attests
to the truth of the doctrine of pratityasamutpada (Pali paticcasamuppada), the
phenomenon of interdependent co-arising by which all phenomena appearing in
the universe are mutually inter-involved to an infinite extent. This was proved by
Bells Theorem in 1964. In such a worldview, consulting a chance event like
throwing a die may actually reveal a deeper underlying meaning that is obscured
by the causal relationships of physical events.

The MO may be consulted in different ways, all based on the idea

of selecting two syllables of the mantra of Manjushri as discussed above, in order.
One common method is tossing a single die that is inscribed either with the
syllables themselves or numbers corresponding to them.
The die is tossed twice, one after the other, generating one of 36 possible
combinations. This procedure is preceded by visualizing the image of Manjushri,
invoking his assistance, reciting the mantra of Manjushri, and reciting the mantra of
Interdependent Origination (pratityasamutpada). This is the statement

that Shariputra heard from the monk Ashvajit when asking for a summary of the
teachings of the Buddha. Shariputra passed the message onto his close
friend Maudgalyayana and together they became followers of the Buddha, and
went on to become his foremost disciples. When it is used as a mantra, o is
added at the beginning for auspiciousness and svh at the end for the sake of
stability. One then formulates the question, breathes onto the die, and throws it
twice.
The Dalai Lama uses the MO when faced with a difficult decision, including the
selection of tulkus. One way that the MO may be used is to cast a MO for each
possible course of action. If there is any ambiguity, additional MOs may be cast
until the matter is clarified. The MO has a reputation in Tibet as being a very clear
and decisive method for resolving confusion and making decisions. In my
experience this is far clearer than the Chinese system of the I Ching, which suffers
from obscurity and is so abstract that it can be interpreted in many different ways.
Although the MO only generates 36 possible scenarios compared with the I
Chings 64, many MO have double meanings in different circumstances, one
positive, one negative, so in fact there are potentially 72 possible interpretations of
the MO. The Shaivites have 36 tattvas, whereas the archetypal associations of 72
are too numerous to mention. It is one-fifth of the circle, and the number of stupas
at Burubador, the worlds largest Buddhist temple. In the MO, sequence matters so
that a throw of 1, 2 is not the same as a throw of 2, 1, again exactly as in the I
Ching.
In important questions two MO divinations should be performed in sequence, thus
tossing the die four times. This generates a second MO, similar in principle to the
reversed hexagram in I Ching divination. The second MO will be in one of three
possible states:
1.

It may replicate the original MO. This means that the answer is strong.

2.

It may reverse the sequence of the original MO. This means that the answer
is weak and is likely to be reversed or superseded in some way.

3.

If the second toss produces a different combination of syllables, then the

answer is sound.

This is part of the procedure that the Dalai Lama uses when choosing a tulku.
Another approach is to identify a series of alternatives and cast a MO for each one.
One can also perform a MO for the present and one for the future. When casting a
MO for two people, one can interpret the first syllable as representing oneself and
the second as representing the other person, or you can cast two MO, one for
yourself and one for the other person. All of this must be very clear in the mind
before casting the MO in order for there to be no confusion. For this purpose, a
written form is useful. In addition, each syllable is believed to be intrinsically binary,
having an inner and an outer meaning. If the two syllables are identical, the inner
and the outer meaning is the same.

There are also idiosyncratic rules concerning the significance

of the syllables in themselves and in different positions (i.e., first or second). Below
are some of the qualities of the syllables:
1.

DHI. Excellence. Wisdom. Mind. Thought. Semen. In the first place, in

combination with another DHI, it indicates increasing. With AH, it indicates
equanimity. With RA, unimpeded continuity. With TSA, favour and likelihood of
quick accomplishment. With PA, marriage and engagements are indicated.

2.

RA. Power. Fire. Eye. Form. Heart. Desires of the mind. Voice and speech.

3.

PA. Peace. Water. Tongue. Joy of property.

4.

NA. Increasing. Earth and Air. Neighbourhood or country.

5.

TSA. Violence. Air and Earth. Body. Messages. Airs of the body. Breath.

6.

AH. All-Pervading. Space. Spirit. AH in the first place means that the answer
is mediocre. In the second place it means that there are no obstacles.

AH, DHI, RA, and TSA all share insight wisdom, violence, and the waning moon
and are therefore negative or yin. NA and PA have concentration, gentleness, and
the waxing moon in common and are therefore positive or yang.
Each possible combination of the MO is associated with a name and a visual
image. The names allude to a many phenomena, including astronomical
phenomena (sky, sun, moon, star); nature (ground, tree, pool, ocean, lotus,
mountain, conch, fish); objects (knot, wheel, lamp, vase, weapon, vessel, streamer,
banner); supernatural beings (no less than four combinations are associated with
demons); and other things (tone, king of power, vision, medicine, house, mansion,
treasury). Only one combination refers to an action (adding butter to the burning
flames). Several are abstractions or qualities (visions, good fortune, ignorance).
Several refer to ritual objects or practices (ground, vajra, knot, wheel, lamp, vase,
streamer, banner, medicine). These provide a general indication of the tenor of the
divination, but must also be interpreted in the context of the general area of life to
which the divination pertains, which should be decided on when the question is
asked. This is similar to geomantic astrology, in which the question is attributed to
one of the houses of the horoscope. In addition to the foregoing, the final section of
the MO provides guidelines for acts that, through the twin agencies of the law of
karma and the power of truth, can neutralize a negative conclusion or enhance a
positive one. These include various ritual acts including offerings, building and
artistic projects, the use of symbols and symbolic objects, reading and reciting
mantras and sutras, and various yoga practices, including dedication to a deity or a
guru.
In the MO, the areas of life are:
1.

Family, property, and life;

2.

Intentions and aims;

3.

Friends and wealth;

4.

Enemies;

5.

Guests;

6.

Illness;

7.

Evil spirits;

8.

Spiritual practice;

9.

Lost articles;

10.

Will they come, and will the task be accomplished;

11.

All remaining matters.

Sometimes one question may pertain to different areas of life.
In summary, then, the following is the synthetic procedure of the MO:

1.

2.
3.

Resolve on the question. Make it simple, direct, and unambiguous. Write it

down. Include alternative courses of action, persons, or times if appropriate.
Decide which area(s) of life the question pertains to.
Visualize Manjushri. If you have difficulty visualizing, gaze at a picture of
Manjushri. It is good to perform this practice before an image of Manjushri in any
case.

4.

Recite the incantation (see below).

5.

Recite the mantra of Manjushri at least three times.

6.

Recite the pratityasamutpada mantra at least once.

7.

Repeat the question.

8.

Blow on the die.

9.

Cast the die and record the result.

10.

Repeat 9. If the divination is concerning an important matter, toss the die

two more times.

11.

Examine the first and second syllables of the first throw individually and note
any relevant indications or correspondences.

12.

Examine the combination in general, including the image, interpretation,

sign, and prediction.

13.

Examine the answer in the context of the area of life.

14.

If a second throw was done, examine the relationship of the syllables of the
second throw to those of the first throw with reference to the three possible
outcomes.

15.

Formulate a conclusion. If the conclusion is unclear, reformulate the

question more explicitly, perhaps with multiple alternatives, and repeat until a clear
conclusion emerges. Ask follow-up questions if appropriate. Record the entire
proceeding in writing.

MO divination might be described as a kind of Tibetan

Tarot. The images of the combinations (the Flaming Rays of the Sun, the Bright
Star, the Demon of Death, the King of Power, the Pool Without a Source of Water,
the House of Good Tidings, the Golden Wheel) are very Tarot-like. Like the Tarot,
the MO is also spiritual. It is not merely a calculus of material interests, but brings
the sense of the numinous into the process of formulating the will and situates it in
the context of interdependent origination: everything is interconnected. There are
no coincidences.
The Incantation of Manjushri

OM! O you glorious Manjushri, you who possess the Eye of Transcendent Wisdom,
you who see past, present and future without limit, please hear me! By the Power
of the Truth of the real, interdependently arising Three Jewels and Three Roots,
please clarify what should be accepted and what discarded.
The Mantra of Manjushri
o a ra pa ca na dh
Pratityasamutpada Hridaya Dharani
OM
ye
dham
tesa
hetu
tesaca
yo
eva vd mah samao[1]

tathgato

SVAHA
Further Reading:
The Art of Mo
Dorjee Tseten, Tibetan Art of Divination
Evan Osnos, The Next Incarnation, The New Yorker
Interview with Yogi Walpo Kalsang in Ireland
Jamgon Mipham, MO: Tibetan Divination System
Mo Divination, Wikipedia
Tips on Mo Divination, Buddha and Me

hetuppabhav
ha
nirodho

Review of MO: Tibetan Divination System

As the Western world is exposed to increasing

numbers of English translations of Tibetan books
endangered in their own country due to the
consequences of the Chinese invasion of Tibet the
deep spiritual connection between Tibetan culture and
the shadow side of Western civilization becomes
increasingly apparent. I say the shadow of Western
civilization because this aspect of Western history has
been largely suppressed by the Christian church and
then by the capitalist establishment as we make the
transition to what is to all appearances the brave new
world of technocracy. However, beneath the surface
Western civilization presents another aspect, dark,
mystical, introverted, and profound. I refer to a whole
succession of intellectual developments that originated
with the Gnostics, Neo-Platonists, and Hermeticists
and developed into Cabala, Alchemy, Freemasonry,
and Rosicrucianism and on through the Renaissance
into our own time in the form of the magical and occult
revival and finally the psychedelic revolution and the
transpersonal movement, based on the belief in
intuition, imagination, symbolism, and personal
spiritual experience. Thus, one finds when one read
this great Tibetan classic as though one has been

transported to an hermetic court of the European

Renaissance. MO is no counting of entrails or the flight
of birds, however, but rather an expression of a
profound underlying philosophical worldview based on
profound philosophical doctrines like the universal
interconnectedness of things something that has only
come into its own in Western philosophy in the past
hundred years. The MO samples chance with very
much the same assumptions as the I Ching, that one is
thereby accessing the underlying mathematical and
probabilistic character of existence. This view of
existence became scientific with the advent of quantum
physics. The concept of the binary pervades the MO:
two dice, two throws, two types of throw (waning moon,
waxing moon, yin, yang), two aspects (inner and
outer), two significations (positive and negative), four
elements (2+2), and six itself as the reification of two in
three dimensions (the six sides of the cube). The Dalai
Lama has used the MO for six decades, and, like C.G.
Jung vis a vis the I Ching or Arthur M. Young vis a vis
astrology, became convinced of its efficacy. The MO is
an expression of a profound spiritual philosophy that
surprisingly perhaps gives us immediate access to a
lost aspect of our own civilization, which is also the
universal primordial inheritance of humanity that is now

beginning to reemerge, faced with the twin challenges

of communism and militant secularism that are
threatening to annihilate the human spirit as predicted
by Aldous Huxley.
Appendix
Table of Mo Results Showing Major and Minor
Auguries Divided into Positive, Negative, Mixed, and
Neutral Biases
Mo

Name

Major

Minor

Stainless Sky

Positive

Neutral

Flowing Rays of the Sun

Positive

Mixed

Nectar Rays of the Moon

Positive

Mixed

Bright Star

Positive

Mixed

Ground of Gold

Positive

Mixed

Tone of Vajra

Positive

Positive

Bright Lamp

Positive

Positive

Number

Adding Butter to the Burning

Positive

Mixed

Flames

Demon of Death

Negative

Mixed

10

King of Power

Positive

Mixed

11

Dried Up Tree

Negative

Negative

12

Door of Auspicious Visions

Positive

Positive

13

Vase of Nectar

Positive

Mixed

14

Pool Without a Source of Water Negative

Negative

15

Ocean of Nectar

Positive

Mixed

16

Demon of Afflictions

Negative

Negative

17

Golden Lotus

Positive

Mixed

18

Nectar-Like Medicine

Positive

Positive

19

White Umbrella of Good

Positive

Positive

Fortune

20

Great Fiery Weapon

Positive

Mixed

21

Empty of Intelligence

Negative

Negative

22

Streamer of Fame

Positive

Mixed

23

Mara Demon of the Aggregates Negative

Mixed

24

House of Good Tidings

Positive

Positive

25

Golden Mountain

Positive

Mixed

26

Demon of the Heavenly Son

Negative

Mixed

27

Overflowing Jewelled Vessel

Positive

Positive

28

Scattered Mountain of Sand

Negative

Mixed

29

Mansion of Gold

Positive

Mixed

30

Treasury of Jewels

Positive

Positive

31

Manjushri Appears

Positive

Positive

32

Endless Auspicious Knot

Positive

Positive

33

Golden Female Fish

Positive

Positive

34

White Conch

Positive

Positive

35

Golden Wheel

Positive

Positive

36

Jewelled Banner of Victory

Positive

Positive

Table Showing Relative Proportions of Four Biases

Unweighted

Type

Major

Minor

Total

Positive

28

14

42

Negative

12

Mixed

17

17

Neutral

72

Table Showing Relative Proportions of Two Biases

Weighted
Type

Major

Minor

Total

Positive

28

35

Negative

10

+25

Minor refers to the All remaining matters category,

whereas Major refers to the remaining ten categories.
Meanings can often be reversed if the question is
contrary to the main signification in some sense. In this
way 72 potential meanings emerge more than the I
Ching!

Note:
1. This popular Buddhist mantra explains the Buddhist
doctrine of dependent origination
(patticcyasamuppada). The Sanskrit version is
called Pratityasamutpada Hridaya Dharani [The Heart
Dharani of Dependant Origination]. Om is added to the
beginning of the verse, and Svaha added at the end,
turning the passage into a mantra based on the power
of truth (satyagraha).
Of things that proceed from a cause
their cause the Tathagatha has told
and also their cessation
Thus teaches the great ascetic