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Buddhism in America
Buddhism in America The Columbia Contemporary American Religion Series Columbia Contemporary American Religion Series The United States is the birthplace of religious pluralism, and the spiritual landscape of contemporary America is as varied and complex as that of any country in the world. The books in this new series, written by leading scholars for students and general readers alike, fall into two categories: some of these well-crafted, thought-provoking portraits of the country’s major religious groups describe and explain particular religious practices and rituals, beliefs, and major challenges facing a given community today. Others explore current themes and topics in American religion that cut across denominational lines. The texts are supplemented with care- fully selected photographs and artwork, annotated bibliographies, con- cise profiles of important individuals, and chronologies of major events. — Roman Catholicism in America Islam in America . B UDDHISM in America Richard Hughes Seager C C Publishers Since New York Chichester, West Sussex Copyright © Columbia University Press All rights reserved Library of Congress Cataloging-in-Publication Data Seager, Richard Hughes. Buddhism in America / Richard Hughes Seager. p. cm. — (Columbia contemporary American religion series) Includes bibliographical references and index. ISBN ‒‒‒ — ISBN ‒‒‒ (pbk.) . Buddhism—United States. I. Title. II. Series. BQ.S .'—dc – Casebound editions of Columbia University Press books are printed on permanent and durable acid-free paper. -
Tantric Texts Series Edited by Arthur Avalon (John Woodroffe)
KAMAKALAVILASA First Published 1922 Second Edition 1953 Printed by D. V. Syamala Rau, at the Vasanta Press, The Theosophical Society, Adyar, Madias 20 SHRI YANTRA DESCRIPTION OF THE CAKE AS FROM THE CENTRE OUTWARD 1 . Red Point— Sarvfmandamaya. (vv. 22-24, 37, 38). 2. White triangle inverted— Sarvasiddhiprada. (vv. 25, iYi). 3. Eight red triangles -Sarvarogahara. (vv. 29, 40). 4. Ten blue triangles — Sarvaraksakara. (vv. 30, 41). 5. Ten red triangles —Sarvarthasadhaka. (vv. 30, 31, 42). 6. Fourteen blue triangles — Sarvasaubhagyadayaka. (vv. 31, 43). 7. Eight-petalled red lotus — Sarvasarhksobhana. (vv. 33, 41). .S. Sixteen-petalled blue lotus —Sarvasaparipuraka. (vv. 33, 45). 9. Yellow surround —Trailokyamohana. (vv. 34, 46-49). KAMAKALAVILASA BY PUNYANANDANATHA WITH THE COMMENTARY OF NATANANANDANATHA TRANSLATED WITH COMMENTARY BY ARTHUR AVALON WITH NATHA-NAVARATNAMALIKA WITH COMMENTARY MANjUSA Bv BHASKARARAYA 2nd Edition Revised and enlarged Publishers : GANE8H & Co., (MADRAS) Ltd., MADRAS— 17 1958 PUBLISHERS' NOTE The Orientalists' system of transliteration has been followed in this work. 3T a, 3T1 i, I, r, a, f f S u, 5 u, 3£ r, <5 1, c| J " ^ e, ^ ai, oft o, ^ au, m or rh, : h. f k, ^ kh, JTg, ^ gh, S n, Z t, $ th, S d, Z tfh, qT n, ^ t, ^ th, <? d, * dh, ^ n, *Tp, <Jiph, ^b, flbh, ^m, \ y, ^ r, 53 1, W v, ss * s, ^ s, ^ h, 55 1. PREFACE The KamakalA"vila*sa is an important work in S'rlvidya by Punya"nanda an adherent of the Hadimata, who is also the commentator on the Yoginihrdaya, a section called Uttara- catuhs'ati of the great Vamakes'vara Tantra. -
Essays and Addresses on the Śākta Tantra-Śāstra
ŚAKTI AND ŚĀKTA ESSAYS AND ADDRESSES ON THE ŚĀKTA TANTRAŚĀSTRA BY SIR JOHN WOODROFFE THIRD EDITION REVISED AND ENLARGED Celephaïs Press Ulthar - Sarkomand - Inquanok – Leeds 2009 First published London: Luzac & co., 1918. Second edition, revised and englarged, London: Luzac and Madras: Ganesh & co., 1919. Third edition, further revised and enlarged, Ganesh / Luzac, 1929; many reprints. This electronic edition issued by Celephaïs Press, somewhere beyond the Tanarian Hills, and mani(n)fested in the waking world in Leeds, England in the year 2009 of the common error. This work is in the public domain. Release 0.95—06.02.2009 May need furthur proof reading. Please report errors to [email protected] citing release number or revision date. PREFACE TO THIRD EDITION. HIS edition has been revised and corrected throughout, T and additions have been made to some of the original Chapters. Appendix I of the last edition has been made a new Chapter (VII) in the book, and the former Appendix II has now been attached to Chapter IV. The book has moreover been very considerably enlarged by the addition of eleven new Chapters. New also are the Appendices. The first contains two lectures given by me in French, in 1917, before the Societé Artistique et Literaire Francaise de Calcutta, of which Society Lady Woodroffe was one of the Founders and President. The second represents the sub- stance (published in the French Journal “Le Lotus bleu”) of two lectures I gave in Paris, in the year 1921, before the French Theosophical Society (October 5) and at the Musée Guimet (October 6) at the instance of L’Association Fran- caise des amis de L’Orient. -
Tantra As Experimental Science in the Works of John Woodroffe
Julian Strube Tantra as Experimental Science in the Works of John Woodroffe Abstract: John Woodroffe (1865–1936) can be counted among the most influential authors on Indian religious traditions in the twentieth century. He is credited with almost single-handedly founding the academic study of Tantra, for which he served as a main reference well into the 1970s. Up to that point, it is practically impossible to divide his influence between esoteric and academic audiences – in fact, borders between them were almost non-existent. Woodroffe collaborated and exchangedthoughtswithscholarssuchasSylvainLévi,PaulMasson-Oursel,Moriz Winternitz, or Walter Evans-Wentz. His works exerted a significant influence on, among many others, Heinrich Zimmer, Jakob Wilhelm Hauer, Mircea Eliade, Carl Gustav Jung, Agehananda Bharati or Lilian Silburn, as they did on a wide range of esotericists such as Julius Evola. In this light, it is remarkable that Woodroffe did not only distance himself from missionary and orientalist approaches to Tantra, buthealsoidentifiedTantrawithCatholicism and occultism, introducing a univer- salist, traditionalist perspective. This was not simply a “Western” perspective, since Woodroffe echoed Bengali intellectuals who praised Tantra as the most appropriate and authen- tic religious tradition of India. In doing so, they stressed the rational, empiri- cal, scientific nature of Tantra that was allegedly based on practical spiritual experience. As Woodroffe would later do, they identified the practice of Tantra with New Thought, spiritualism, and occultism – sciences that were only re-discovering the ancient truths that had always formed an integral part of “Tantrik occultism.” This chapter situates this claim within the context of global debates about modernity and religion, demonstrating how scholarly approaches to religion did not only parallel, but were inherently intertwined with, occultist discourses. -
Tantric Texts Series Edited by Arthur Avalon (John Woodroffe)
HYMN TO KALI KARPURADI-STOTRA Second Edition 1953 Printed by D. V. Syamala Rau, at the Vasanta Press. The Theosophical Society, Adyar, Madras 20 HYMN TO KALI KARPURADI-STOTRA BY ARTHUR AVALON WITH INTRODUCTION AND COMMENTARY By VIMALSNANDA-S'VSMI 2nd Edition Revised and enlarged PUBLISHEES : GANESH & Co., (MADRAS) Ltd., MADRAS— 17 1958 PUBLISHERS* NOTE The Orientalists' system of transliteration has been followed in this work. sr a, «n a, i, i, 3 u, l, * f 5 n, *j r, 5£ f, ^ ^ i ~ ^ e, ^ ai, aft o, ®ft au, m or rh, : h. %k, ^ kh, *{ g, ^ gh, * n, *% c, ^ ch, ^ j, ^ jh, *[ fi, ^ t, $ th, f d, S dh, or n, ^ t, ^ th, ^ d, ^ dh, ^ n, ^p, <J>ph, ^b, <Tbh, ^m, \ y, \ r, 3 1, ^ v, ^ s', ^ s, ^ s, ^ h, 55 I. CONTENTS PAGE . 1-42 Preface .... Hymn to Kali ..... 43-96 . • • • U\ 5Hf^TO%Tf^cP'R .... «*KI«ri\u| SjqtiR5«H^ .... n«raWrarsRWR .... m-m VI PAGE #5Rqi^f <KS$fclWP^ .... \\\ Appendix I ^?T*TflTfa5|iT and g^tf^t . ii sWrgapr: . \M in ?iSTft?fe: . v sqn?qi%Ticram>w^qT5nH35fiq: . JM-tv — By the same Author SHAKTI AND SHAKTA Essays and Addresses on the Shakta Tantra Shastra CONTENTS Section 1.—Introductory—Chapters I—XIII Bharata Dharma—The World as Power (Shakti)—The Tantras—Tantra and Veda Shastras—The Tantras and Religion of the Shaktas— Shakti and Shakta—Is Shakti Force ? —Chlnachara—Tantra Shastras in China—A Tibetan Tantra— Shakti in Taoism—Alleged Conflict of Shastras Sarvanandanatha. Section 2.—Doctrinal—Chapters XIV—XX Chit Shakti—Maya Shakti—Matter and Consciousness Shakti and Maya—Shakta Advaitavada—Creation—The Indian Magna Mater. -
Introduction Au Phowa
Introduction au Phowa The Drikung Kagyu Lineage is one of the lineages of Tibetan Buddhism. The founder, Kyobpa Jigten Sumgon (1143- 1217) - thought of as the second Buddha - was the successor of Phagmo Drupa who was the chief lineage holder of Gampopa (1079-1153). The Drikung Kagyu order of Tibetan Buddhism holds the precious teachings of all the yanas which Shakyamuni Buddha taught for the benefit of all sentient beings. This lineage also possesses the complete transmission of the meditative practices of the Five-Profound Paths of the Mahamudra and the Six Yogas of Naropa. The Drikung order is famous for its ability to successfully transfer the power of the Phowa meditation to initiated and devoted practitioners who practice it. Thus, the Phowa transmission given by the Drikung Lamas came to be known as the 'Drikung Phowa Ch'en-mo' - the Great Drikung Phowa. The Drikung Phowa became so powerful that it became a tradition in Tibet to have a Drikung Phowa Ch'en-mo ceremony every twelve years at Drongor Sum-dho at Drikung in central Tibet. The fame of this Phowa continued to spread as thousands of participants would experience the signs of the Phowa during the 'Lung' (Blessing Transmission) given by a head Lama of Drikung Kagyu. Due to the accumulated energy of the lineage and the blessing of the teaching itself, the qualified Lama is able to directly transfer the blessings of this practice to the pure and devoted disciples who can experience the signs very quickly. When one has received any of the signs of the Phowa meditation, then one is considered to be prepared to enter into the Buddha-field of Amitabha Buddha (Dewa-chen) at the time of death. -
The Serpent Power by Woodroffe Illustrations, Tables, Highlights and Images by Veeraswamy Krishnaraj
The Serpent Power by Woodroffe Illustrations, Tables, Highlights and Images by Veeraswamy Krishnaraj This PDF file contains the complete book of the Serpent Power as listed below. 1) THE SIX CENTRES AND THE SERPENT POWER By WOODROFFE. 2) Ṣaṭ-Cakra-Nirūpaṇa, Six-Cakra Investigation: Description of and Investigation into the Six Bodily Centers by Tantrik Purnananda-Svami (1526 CE). 3) THE FIVEFOLD FOOTSTOOL (PĀDUKĀ-PAÑCAKA THE SIX CENTRES AND THE SERPENT POWER See the diagram in the next page. INTRODUCTION PAGE 1 THE two Sanskrit works here translated---Ṣat-cakra-nirūpaṇa (" Description of the Six Centres, or Cakras") and Pādukāpañcaka (" Fivefold footstool ")-deal with a particular form of Tantrik Yoga named Kuṇḍalinī -Yoga or, as some works call it, Bhūta-śuddhi, These names refer to the Kuṇḍalinī-Śakti, or Supreme Power in the human body by the arousing of which the Yoga is achieved, and to the purification of the Elements of the body (Bhūta-śuddhi) which takes place upon that event. This Yoga is effected by a process technically known as Ṣat-cakra-bheda, or piercing of the Six Centres or Regions (Cakra) or Lotuses (Padma) of the body (which the work describes) by the agency of Kuṇḍalinī- Sakti, which, in order to give it an English name, I have here called the Serpent Power.1 Kuṇḍala means coiled. The power is the Goddess (Devī) Kuṇḍalinī, or that which is coiled; for Her form is that of a coiled and sleeping serpent in the lowest bodily centre, at the base of the spinal column, until by the means described She is aroused in that Yoga which is named after Her. -
Hymn to Kālī Karpūrādi-Stotra By
HYMN TO K ĀLĪ KARP ŪRĀDI-STOTRA BY ARTHUR AVALON (Sir John Woodroffe ) WITH INTRODUCTION AND COMMENTARY BY VIMAL ĀNANDA-ŚVĀMĪ (Tantrik Texts Series, No. IX) London, Luzac & Co., [1922] PUBLISHERS' NOTE The Orientalists’ system of transliteration has been followed in this work. p. 1 PREFACE THIS celebrated Kaula Stotra , which is now translated from the Sanskrit for the first time, is attributed to Mah ākāla Himself. The Text used is that of the edition published at Calcutta in 1899 by the Sanskrit Press Depository, with a commentary in Sanskrit by the late Mah āmahop ādhy āya K ṛṣ hṇan ātha Ny āya-pañc ānana, who was both very learned in Tantra-Śā stra and faithful to his Dharma. He thus refused the offer of a good Government Post made to him personally by a former Lieutenant-Governor on the ground that he would not accept money for imparting knowledge. Some variants in reading are supplied by this commentator. I am indebted to him for the Notes, or substance of the notes, marked K. B. To these I have added others, both in English and Sanskrit explaining matters and allusions familiar doubtless to those for whom the original was designed, but not so to the English or even ordinary Indian reader. I have also referred to the edition of the Stotra published by Ga ṇeśa-Candra-Gho ṣa at Calcutta in 1891, with a translation in Bengali by Gurun ātha Vidy ānidhi, and commentary by Durg ārāma-Siddh āntav āgīś a Bhatt ācārya. I publish for the first time Vimal ānanda-Sv āmī's Commentary to which I again refer later. -
Shakti and Shkta
Shakti and Shâkta Essays and Addresses on the Shâkta tantrashâstra by Arthur Avalon (Sir John Woodroffe), London: Luzac & Co., [1918] Table of Contents Chapter One Indian Religion As Bharata Dharma ........................................................... 3 Chapter Two Shakti: The World as Power ..................................................................... 18 Chapter Three What Are the Tantras and Their Significance? ...................................... 32 Chapter Four Tantra Shastra and Veda .......................................................................... 40 Chapter Five The Tantras and Religion of the Shaktas................................................... 63 Chapter Six Shakti and Shakta ........................................................................................ 77 Chapter Seven Is Shakti Force? .................................................................................... 104 Chapter Eight Cinacara (Vashishtha and Buddha) ....................................................... 106 Chapter Nine the Tantra Shastras in China................................................................... 113 Chapter Ten A Tibetan Tantra ...................................................................................... 118 Chapter Eleven Shakti in Taoism ................................................................................. 125 Chapter Twelve Alleged Conflict of Shastras............................................................... 130 Chapter Thirteen Sarvanandanatha ............................................................................. -
+ Tibetan Buddhism Andsuicide
INFORMATION TO USERS This manuscript has been reproduced trom the microfilm master. UMI films the text direetJy from the original or copy submitted. Thus. some thesis and dissertation copies are in typewriter face, while others may be from any type of computer printer. The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistind print. colored or poor quality illustrations and photographs, print bleedthrough, substandard margins, and improper alignment can adversely affed reproduction. ln the unlikely event that the author did not send UMI a complete manuscript and there are missing pages. these will be noted. Also, if unauthorized copyright material had ta be removed. a note will indicate the deletion. Oversize materials (e.g.. maps. drawings, charts) are reproduced by sectioning the original, beginning at the upper left-hand corner and continuing trom left to right in equal sections with small overlaps. ProQuest Information and Leaming 300 North Zeeb Road, Ann Arbor, MI 48106-1346 USA 800-521-0600 • Sacred healing, health and death in the Tibetan Buddhist tradition Kathleen Anne MacDonald Faculty ofReligious Studies McGill University Montreal, Quebec Oetober 2001 Final Copy A Thesis submitted to the Faculty ofGraduate Studies and Research in partial fulfilment ofthe requirements ofa degree ofMaster ofArts • CKathleen Anne MacDonald 2001 National Ubrary 1+1 of Canada Aaluisitions and Acquilitionl et Bibliographie seMees _Niees bI»Iiographiques 315 WtIingIaI. sar-t _.rue v.....ogeon OBawaON K1A0N4 c...ON K1A0N4 c.n.da c.n.da The author bas granted a non L'auteur a accordé une licence non exclusive licence aIlowing the exclusive permettant à la NatioDal Library ofCanada to Bibliothèque nationale du Canada de reproduce, loan, distnbute or sen reproduire, preter, distribuer ou copies ofthis tbesis in microfonn, vendre des copies de cette thèse sous paper or electroDic formats. -
Practices for Others While They Are Dying After Death (Excerpted from the Pema Kilaya Death and Dying Project Website, Pkdeathanddying.Org 3-15-17)
Practices for others while they are dying after death (excerpted from the Pema Kilaya Death and Dying Project website, pkdeathanddying.org 3-15-17) Practices for others while they are dying Buddhist Practitioners in the Dissolution Stages The outer dissolution stages can be dramatic and disorienting, especially if one hasn’t studied them and is unprepared. If you recognize that the person you are attending is passing through these stages, be as encouraging as possible, informing them that their consciousness is passing up through the central channel (uma), lightly touching the hair at the crown of the head, drawing attention to the crown chakra at the top of the central channel, bringing an “energy up” orientation to them. This is also a time when you can do phowa for them. Phowa The “Hook of Compassion Phowa” is done for others who are dying or who have already died. It is particularly effective to do this practice in a group. Before you begin, be sure to get some confirmation that the person is dying, either from a doctor or from recognizing the signs of death (such as the appearance and behavior of the person, including the outer dissolutions). Hook of Compassion Phowa is based on the Nirmanakaya Phowa you practice on yourself. The same visualization is used except that you visualize the person dying and yourself simultaneously: You simultaneously raise and eject the red syllable Hri–yours and that of the dying person–and both merge with Amitabha overhead. There is no need to do the Amitayus visualization and prayer afterwards. -
Shambhala Mountain Center
SHAMBHALA MOUNTAIN CENTER BUDDHISM | MEDITATION | MINDFUL LIVING | YOGA SPRING Learn to Meditate Align Body and Mind Deepen Relationships Cultivate Mindfulness Reconnect with Nature Transform Your Life | SUMMER 2016 2016 Program Highlights Meditation and Mindfulness 8 Week-Long Spring Meditation Retreat 25 Finding Happiness Within: with Lodro Rinzler Reconnecting with Your Natural State through Pristine Mind Meditation 10 Mindful Living: Teachings and Practices with Orgyen Chowang Rinpoche from Mindfulness-Based Stress Reduction with Janet Solyntjes 17 Summer Dathun: Month-long Meditation Retreat with 16 Mindfulness Retreat for Educators Acharya Emily Bower & Shastri Ben Hines with Rona Wilensky & Linda Wallace Body and Mind 9 Traditional Chinese Qigong with Eva Wong & Dale Asrael 13 Embodied Listening: Uncovering Our Bodies’ Natural Wisdom with David Rome & Hope Martin 10 FLOW: Yoga and Meditation with Katharine Kaufman 24 Running with the Mind of Meditation with Cynthia MacKay, Marty Kibiloski, Tara Michelle & Mike Sandrock Personal and Societal Transformation 18 2nd Annual Wisdom in Action 20 Yoga, Purpose, and Action with Sakyong Mipham Rinpoche, Leadership Intensive with Seane Corne, Venerable Pannavati & Leslie Booker Suzanne Sterling & Hala Khouri Women’s Retreats 22 2nd Annual Wisdom Rising: An Exploration of the Divine Feminine in Buddhism with Rev. Angel Kyodo Williams & Acharya Susan Skjei 9 The Practice of Motherhood with Charlotte Rotterdam 23 10th Annual Courageous Women, Fearless Living: A Retreat for Women Touched by Cancer