DOCSLIB.ORG

Here Are Cess, Or Otherwise, of Our Practice Sometimes Very Graphic

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Here Are Cess, Or Otherwise, of Our Practice Sometimes Very Graphic PURIFICATION: Dreams, Aches, Turbulence and Other Signs of Progress by ROB PREECE Just as Jung recognized that the greater need to receive some kind find these images interesting be- psyche's way of revealing itself is of approbation that tells us we cause we can gradually learn to History of the Karmapas through dreams, so too in the Ti- are worthy or that we have spiri- read their meaning and apply it betan tradition, dreams are often tual qualities. to our life. Purification dreams considered a way of discovering Looking for signs of the suc- can be extremely diverse and Recognizing a Tulku the effect of practice. There are cess, or otherwise, of our practice sometimes very graphic. I recall even texts, referred to during the may not be particularly useful. someone in retreat saying how for the discovery of his future in- giving of empowerments, which However, as we do Buddhist she had looked down at her right Most of us know that tulkus carnation, or tulku. Writing such describe the kinds of dreams practice, we will inevitably have leg; a split opened up in it and are recognized as reincarna- a letter, which was sometimes meditators may have. In the case some experiences that do reflect exuded a mass of little insectlike tions of specific masters, but transmitted orally to a trusted of tantric practice, it is even sug- the effect of purification in par- creatures. She was horrified un- we may not know the begin- disciple, then became one of the gested that sometimes medita- ticular. It is clear from my own til she realized this image might nings of the tulku "system." methods for recognizing the Kar- tors should continue a particular experience of this, however, that actually symbolize that some- Here's the story, along with a mapas. Later it would frequently retreat until they experience cer- these effects are not usually quite thing was being cleared out. Def- bit of the fascinating history happen that even masters of oth- tain signs, such as these kinds of as grand and elevated as visions ecating, urinating, and vomiting of the first recognized tulku er lineages called on the Karmapa dreams, of accomplishment. or dreams of deities. dreams, as well as dreams where and his magical dealings with to discover tulkus. As Westerners, we may have a When we embark upon the something is leaving the body, the famed Kubilai Khan. For example, the fifteenth Kar- tendency to hold these signs with preliminaries, our dreams may are actually quite positive signs Adapted from The History of mapa, who lived at the end of the a little more ego-investment than be full of all manner of images, of purification. Dreams that in- the Karmapas by Lama Kun- nineteenth century and the be- Tibetans do. We seem to have a which may not at first mean volve cleaning are also fairly clear sang; Lama Pemo, and Marie ginning of the twentieth century, much or might even cause us signs of purification, so clearing Aubele. recognized around one thousand Above illustration: Gary Waters concern. As a psychotherapist I or sweeping a room in a house, tulkus during his life. or redecorating a room are good Tulku Urgyen Rinpoche, a signs. Washing or cleaning the contemporary master, recounts body or another object, such as a Tulkus: The First Karmapa the following: statue, is also a sign of purifica- Dusum Khyenpa [the first Kar- "Although he had unimpeded tion. Often our dreams refer back mapa] made numerous predic- clairvoyance, the [fifteenth] Kar- 746 to previous dreams in which we tions concerning his successors. mapa explained that he did not were experiencing some difficulty always have complete control STD Before his death, he wrote a let- NO. NY14851 ter wherein he gave instructions (Continued on page 12) (Continued on page 11) POSTAGE PAID PRSRT U.S. PERMIT ITHACA, The Five Indestructible Warrior Sounds by TENZIN WANGYAL RINPOCHE 2*1-...; Before the development of hu- classes of demons mentioned in m man language, there were only the teachings, some related to kar- the sounds of nature: waterfalls, mic forces, others to the subtlest wind, rain. Sound had no concep- attachment of our own grasping tual associations. When we trace mind. Whether we are troubled sound farther back to its very be- by distracting thoughts, hav- ginnings, we arrive at the pure, ing problems with anger, feeling primordial sounds of the seed too much desire or attachment, syllables. or suffering from karma-related According to the ancient Bon chronic illness, whatever obstacle Buddhist tradition, the first or obscuration we have is related sounds that arose from the es- to one of these demons. And for The five warrior syllables sence were the five warrior seed every demon, there is a warrior are the seed syllables of the five syllables, the pawo dru nga [pawo, syllable that can overcome it. wisdoms. "warrior"; dru, "seed"; nga, The warrior syllables are pure According to Tibetan Bon Bud- "five"). They are called warriors and indestructible. They are able dhism, the profound empathy because they have the ability to to penetrate through fear and of compassion is not enough to The catalog in this magazine Requested conquer our demons. The de- cannot be destroyed by it. They contains only a selection of items bring us to enlightenment; there mons they fight are not necessar- cut through ignorance and open Publications must also be wis^iilitOnly wis- 14851 available from Snow Lion. ily evil beings; rather, they are the space; they are the doorway to dom can ultimatt:y,riclestroy the Service 6483 NY See www.SnowLionPub.com for familiar demons of our emotions connecting back to the original Lion deluded ego that is the source of our complete catalog of products Box from which the experience of evil essence and to the wisdom quali- all our demons. & descriptions! may arise. There are four other ties that arise from the essence. Ithaca, Change Snow PO (Continued on page 2) ITOPSSt,: AS*:; 'Mi i .. .,., "if.::::."'-,::-: ::■:■:■ :::■:■■:■■■■■■:■■■■ .:■::::.:-■ ■::::;,:: ,,,:,:,;■ -: ........■...■■.,-... .... ,: .,.,; ....... ..;.,.,,:,,,.,..,,.. Crown chakra V\ Chakra of Great Bliss The Warrior Syllables (dechen khorlo) Warrior syllable; A and Healing «', Throat chakra An example of how this practice can help free us from difficult feelings from a student of Tenzin Wangyal Rinpoche: fAf c,lakra °f Abundance C>] {longchd khorto) "When I added the last sacred syllable, DZA, to my formal Q Warrior syllable: OM practice, both times I had a very powerful emotional release. Tears \Q/ Heart chakra came flooding down my face, and I felt like a lot of the old trauma Chakra of Bon Essence and pain that I was storing in my secret chakra was released! I (bonnyi khorlo) continued to sound DZA as best I could to release all the stuck Warrior symbol: HUNG pain from the past as you instructed. It was a significant healing for me and I feel more free yet a bit vulnerable and raw. Feelings from my childhood that have plagued me for years were coming up, first issues around sexual and emotional abuse, then feelings of insecurity, not feeling good or worthy enough, not feeling heard or acknowledged, etc. Wow! A lot of stuff is com- ing up each time to be healed. As a child, I was very trusting and loving but some took advantage and abused that quality. Many O Navel chakra S Secret chakra would say I was just "gullible." Now as an adult I have more dis- JUST Chakra of v Chakra of Method cernment at least. I want to be able to open my heart and share ^ Emanation y\. s and Wisdom love without the fear of being hurt. Towards the end of my sec- (trulpe khorlo) (thabshe khorlo) ond formal session I started feeling more love coming in and tears Warrior syllable: Warrior syllable: more of joy in gratitude for this healing practice." RAM DZA * * * Question: I am wondering if/how these practices could be used to heal an issue of chronic physical pain in my body. In other words, what would be the best way to go about using sound healing to work with physical pain ? Rinpoche: Normally when one has physical pain, one can either have a generally good attitude toward it, relating to the pain with some level of openness, lightness, and kindness; or one can relate with physical pain in a negative way, a critical way, a hateful way, thinking "Why me?" This negative mental relationship to the pain Figure 1: The three channels, five chakras, and five warrior seed syllables can create even more physical pain as a result. So in that sense I recommend the same approach we are using with the practice: THE FIVE INDESTRUCTIBLE Try to cultivate more openness in relation to the pain. Physical WARRIOR SOUNDS pain needs the help of positive attention and loving kindness in Continued from page 1 order for it to heal. This kind of positive attention might not re- move chronic physical pain completely, but by improving your The Internal Warrior •s. & relation to it, it might actually help to minimize it. ■ V3 o .2 Syllables For several years now I have been A Body Crown White Wisdom of Khagylng Karoo teaching a practice of the five in- w emptiness ternal warrior seed syllables, A, TIBETAN YOGAS OF BODY, SPEECH, AND MIND OM, HUNG, RAM, and DZA, OM Speech Throat Yellow Earth Mirrorlike Mugyung Karoo based on a text from an oral trans- wisdom by Tenzin Wangyal Rinpoche, edited by Polly Turner mission of the fourteenth century 230 pp., 22 photos, 5 drawings, 12 tables. #TIYOBO $18.95, called The Peaceful Luminous A.
Load more

Recommended publications
  • Shitro Empowerment and Bardo Teachings March 14Th – 17Th
    Shitro Empowerment and Bardo Teachings March 14 th – 17 th Drikung Kyobpa Choling Monastery 1600 Sheridan Place Escondido CA 92027 Phone: 760-738-0089 or 909-625-5955 100 PEACEFUL AD WRATHFUL DEITIES This empowerment introduces the practitioner to experiences described in the Tibetan Book of the Dead (Bardo Thodol) and helps prepare one to recognize the true nature of mind encountered in the bardo (intermediate state) between death and rebirth. • This is a rare empowerment that will further develop the companion practice of Phowa. • Liberation can follow a single moment’s recognition at the time of death or in the bardo between lives. • This complete transmission includes teachings on the True Nature of Mind. This teaching of the Peaceful and Wrathful Deities is the supreme method for the practitioners who are entering into the practices of the Creation Stage, the Completion Stage, and the Great Perfection. It is the supreme method for them to amend all of their impairments of samaya that have become fragmented. It is the supreme method for them to purify the obscurations of conceptuality, and it is the supreme method for them to help all sentient beings, by pulling them up from the lower realms of samsara and establishing them in the karmic fortune of obtaining the supreme siddhi [enlightenment]. It is also said that merely hearing this teaching prevents birth in the lower realms; merely understanding it causes one to travel the path of great bliss; and bringing its meaning to mind causes one to accomplish the irreversible state of the spontaneously arisen awareness holder.
    [Show full text]
  • An Excursus on the Subtle Body in Tantric Buddhism. Notes
    THE JOURNAL OF THE INTERNATIONAL ASSOCIATION OF BUDDHIST STUDIES EDITOR-IN-CHIEF A. K. Narain University of Wisconsin, Madison, USA EDITORS L. M.Joshi Ernst Steinkellner Punjabi University University of Vienna Patiala, India Wien, Austria Alexander W. Macdonald Jikido Takasaki Universite de Paris X University of Tokyo Nanterre, France Tokyo, fapan Bardwell Smith Robert Thurman Carleton College Amherst College Northfield, Minnesota, USA Amherst, Massachusetts, USA ASSISTANT EDITOR Roger Jackson FJRN->' Volume 6 1983 Number 2 CONTENTS I. ARTICLES A reconstruction of the Madhyamakdvatdra's Analysis of the Person, by Peter G. Fenner. 7 Cittaprakrti and Ayonisomanaskdra in the Ratnagolravi- bhdga: Precedent for the Hsin-Nien Distinction of The Awakening of Faith, by William Grosnick 35 An Excursus on the Subtle Body in Tantric Buddhism (Notes Contextualizing the Kalacakra)1, by Geshe Lhundup Sopa 48 Socio-Cultural Aspects of Theravada Buddhism in Ne­ pal, by Ramesh Chandra Tewari 67 The Yuktisas(ikakdrikd of Nagarjuna, by Fernando Tola and Carmen Dragonetti 94 The "Suicide" Problem in the Pali Canon, by Martin G. Wiltshire \ 24 II. BOOK REVIEWS 1. Buddhist and Western Philosophy, edited by Nathan Katz 141 2. A Meditators Diary, by Jane Hamilton-Merritt 144 3. The Roof Tile ofTempyo, by Yasushi Inoue 146 4. Les royaumes de I'Himalaya, histoire et civilisation: le La- dakh, le Bhoutan, le Sikkirn, le Nepal, under the direc­ tion of Alexander W. Macdonald 147 5. Wings of the White Crane: Poems of Tskangs dbyangs rgya mtsho (1683-1706), translated by G.W. Houston The Rain of Wisdom, translated by the Nalanda Transla­ tion Committee under the Direction of Chogyam Trungpa Songs of Spiritual Change, by the Seventh Dalai Lama, Gyalwa Kalzang Gyatso 149 III.
    [Show full text]
  • Red Lion-Face Dakini Feast Gathering on the 25Th Day of Each Lunar Month
    NYINGMA KATHOK BUDDHIST CENTRE PRAYER TEXT RED LION-FACE DAKINI FEAST GATHERING ON THE 25TH DAY OF EACH LUNAR MONTH PAGE 1 VERSES OF SUPPLICATION TO THE EIGHT AUSPICIOUS ARYAS When commencing any activity, by reciting these verses of auspiciousness once at the start, the activity will be accomplished smoothly and in accordance with one’s wishes. Therefore these verses should be given attention to. OM NANG SID NAM DAG RANG ZHIN LHUN DRUB PI TA SHI CHHOG CHUI ZHING NA ZHUG PA YI SANG GYE CHHO TANG GEN DUN PHAG PI TSHOG KUN LA CHHAN TSHAL DAG CHAG TA SHI SHOG Om, To the Buddhas, the Dharmas and Sanghas, The aryan assembly dwelling in the auspicious realms in the ten directions Where apparent existences are pure and spontaneously existent, I prostrate to them all and thus may there be auspiciousness for us all. DRON MI GYAL PO TSAL TEN THON DRUB GONG JAM PI GYEN PAL GE THRAG PAL DAM PA KUN LA GONG PA GYA CHHER THRAG PA CHEN King Of The Lamp, Enlightened Mind Of Stable Power Accomplishing Aims, Glorious Adornment Of Love, Glorious Sacred One Whose Virtues Are Renowned, Vastly Renowned In Giving Attention To All, PAGE 2 LHUN PO TAR PHAG TSAL THRAG PAL TANG NI SEM CHEN THAM CHE LA GONG THRAG PI PAL YID TSHIM DZED PA TSAL RAB THRAG PAL TE TSHEN TSAM THO PE TA SHI PAL PHEL WA DE WAR SHEG PA GYED LA CHHAN TSHAL LO Glorious One Renowned As Strong And Exalted Like Sumeru, Glorious One Renowned In Giving Attention To All Sentient Beings, Glorious One Renowned As Strong And Exalted Who Satisfies Beings' Minds, Merely hearing your names increases auspiciousness and success, Homage to the eight Sugatas.
    [Show full text]
  • Full Activities Report 2010-2020
    Activities Report 2010 - 2020 Celebrating our 10th Anniversary! Shang Shung Institute UK Activities Report 2010 - 2020 Dear Friends, The Shang Shung Institute UK (SSIUK) is pleased to present a summary of the acti- vities that our team of dedicated staff, volunteers and supporters have carried out since its inception in May 2010 under the guidance and direction of the late Chögyal Namkhai Norbu. Our activities since 2010 are listed below as well as our fundraising projects. This will give you an overview of our work in the past years. Our heartfelt thanks go to our founder, the late Chögyal Namkhai Norbu. We would also like to express our gratitude to Dr Nathan Hill (SOAS) for his generous and untiring commitment and to the many sup- porters, volunteers and donors who graciously share their time, skills and resouces to help the Shang Shung Institute UK (SSIUK) fulfill its mission to preserve, diffuse and promote Tibetan culture throu- ghout the world. In particular, we would like to give thanks and pay our respects to the late Dominic Kennedy and Judith Allan who both played pivotal roles in the establishment of the Institute here in the UK. The SSIUK is a nonprofit organisation that relies on your support to continue and develop. We hope that this report serves to inspire you, and we would like to invite you to actively participate in our work through donations, sponsorship and legacies. You can see details of how you may do this on the last page of this booklet. With our very best wishes, Julia Lawless - International Director of Tibetan Culture Prof.
    [Show full text]
  • Gerard Manley Hopkins and Old English Poetry: a Stylistic Analysis
    Gerard Manley Hopkins and Old English poetry: a stylistic analysis Item Type text; Dissertation-Reproduction (electronic) Authors Li, Leshi Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction or presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 23/09/2021 14:04:44 Link to Item http://hdl.handle.net/10150/565498 GERARD MANLEY HOPKINS AND OLD ENGLISH POETRY: A STYLISTIC ANALYSIS by Rebecca Lee A Dissertation Submitted to the Faculty of the DEPARTMENT OF ENGLISH In Partial Fulfillment of the Requirements For the Degree of DOCTOR OF PHILOSOPHY WITH A MAJOR IN ENGLISH LITERATURE . In the Graduate College THE UNIVERSITY OF ARIZONA 19 8 1 THE UNIVERSITY OF ARIZONA GRADUATE COLLEGE As members of the Final Examination Committee, we certify that we have read the dissertation prepared by Rebecca Lee_________________________________ entitled GERARD MANLEY HOPKINS AND OLD ENGLISH POETRY:___________________ A STYLISTIC ANALYSIS and recommend that it be accepted as fulfilling the dissertation requirement for the Degree of Doctor of Philosophy Date Date Final approval and acceptance of this dissertation is contingent upon the candidate's submission of the final copy of the dissertation to the Graduate College. I hereby certify that I have read this dissertation prepared under my direction and recommend that it be accepted as fulfilling the dissertation requirement. * / ■ ? ■ / Dissertation Director Date / STATEMENT BY AUTHOR This dissertation has been submitted in partial fulfillment of requirements for an advanced degree at The University of Arizona and is deposited in the University Library to be made available to borrowers under rules of the Library» Brief quotations from this dissertation are allowable without special permission5 provided that accurate acknowledgment of source is made.
    [Show full text]
  • Brief History of Dzogchen
    Brief History of Dzogchen This is the printer-friendly version of: http: / / www.berzinarchives.com / web / en / archives / advanced / dzogchen / basic_points / brief_history_dzogchen.html Alexander Berzin November 10-12, 2000 Introduction Dzogchen (rdzogs-chen), the great completeness, is a Mahayana system of practice leading to enlightenment and involves a view of reality, way of meditating, and way of behaving (lta-sgom-spyod gsum). It is found earliest in the Nyingma and Bon (pre-Buddhist) traditions. Bon, according to its own description, was founded in Tazig (sTag-gzig), an Iranian cultural area of Central Asia, by Shenrab Miwo (gShen-rab mi-bo) and was brought to Zhang-zhung (Western Tibet) in the eleventh century BCE. There is no way to validate this scientifically. Buddha lived in the sixth century BCE in India. The Introduction of Pre-Nyingma Buddhism and Zhang-zhung Rites to Central Tibet Zhang-zhung was conquered by Yarlung (Central Tibet) in 645 CE. The Yarlung Emperor Songtsen-gampo (Srong-btsan sgam-po) had wives not only from the Chinese and Nepali royal families (both of whom brought a few Buddhist texts and statues), but also from the royal family of Zhang-zhung. The court adopted Zhang-zhung (Bon) burial rituals and animal sacrifice, although Bon says that animal sacrifice was native to Tibet, not a Bon custom. The Emperor built thirteen Buddhist temples around Tibet and Bhutan, but did not found any monasteries. This pre-Nyingma phase of Buddhism in Central Tibet did not have dzogchen teachings. In fact, it is difficult to ascertain what level of Buddhist teachings and practice were introduced.
    [Show full text]
  • Eight Manifestations of Padmasambhava Essay
    Mirrors of the Heart-Mind - Eight Manifestations of Padmasam... http://huntingtonarchive.osu.edu/Exhibitions/sama/Essays/AM9... Back to Exhibition Index Eight Manifestations of Padmasambhava (Image) Thangka, painting Cotton support with opaque mineral pigments in waterbased (collagen) binder exterior 27.5 x 49.75 inches interior 23.5 x 34.25 inches Ca. 19th century Folk tradition Museum #: 93.011 By Ariana P. Maki 2 June, 1998 Padmasambhava, also known as Guru Rinpoche, Padmakara, or Tsokey Dorje, was the guru predicted by the Buddha Shakyamuni to bring the Buddhist Dharma to Tibet. In the land of Uddiyana, King Indrabhuti had undergone many trials, including the loss of his young son and a widespread famine in his kingdom. The Bodhisattva Avalokiteshvara felt compassion for the king, and entreated the Buddha Amitabha, pictured directly above Padmasambhava, to help him. From his tongue, Amitabha emanated a light ray into the lake of Kosha, and a lotus grew, upon which sat an eight year old boy. The boy was taken into the kingdom of Uddiyana as the son of King Indrabhuti and named Padmasambhava, or Lotus Born One. Padmasambhava grew up to make realizations about the unsatisfactory nature of existence, which led to his renunciation of both kingdom and family in order to teach the Dharma to those entangled in samsara. Over the years, as he taught, other names were bestowed upon him in specific circumstances to represent his realization of a particular aspect of Buddhism. This thangka depicts Padmasambhava, in a form also called Tsokey Dorje, as a great guru and Buddha in the land of Tibet.
    [Show full text]
  • Rangjung Yeshe Chantbook
    Rangjung Yeshe Chantbook This collection of chants has been compiled from the traditional chants used in practice CHANTS FOR THE MEDITATION SESSION sessions by Kyabje Tulku Urgyen Rinpoche, passed down from his own gurus, and from 1. Refuge the chants of Chökyi Nyima Rinpoche used in the Kagyu and Nyingma lineages for 2. Bodhichitta teaching. 3. Supplication In addition, we have included supplications for the longevity of our precious teachers. 4. Visualization for Receiving Empowerment The liturgy accompanied by a star * is translated by and reproduced with the kind 5. Dedication of Merit permission of the Nalanda Translation Committee. 6. Ema Nyönpa, the Final Words of Senge Wangchuk The translations herein, with the exception of that copyrighted by the Nalanda 7. Lamp Aspiration Translation Committee, may be freely reproduced if not for commercial purposes. 8. Aspiration for Rebirth in the Ultimate Pure Land © Rangjung Yeshe Translations & Publications, Feb. 2013 9. Düsum Sangye, Supplication to Padmasambhava Photocopies can be freely made when not for resale. 10. Orgyen Rinpoche, Supplication to Padmasambhava CHANTS FOR THE TEACHING SESSION 11.The Seven-Line Supplication 12. The Four Dharmas of Gampopa 13. Supplication to the Dakpo Kagyüs * 14. Künsang Dorsem, General Lineage Supplication 15. Damdzin Namtrül, Supplication to the Lineage of Chokling Tersar 16. Ogmin Chökyi, Supplication to the Root Guru 17. Mandala Offering 18. Request to Turn the Wheel of Dharma 19. Dedication of Merit 20. Aspiration for the Karmapa’s Activity to Flourish 21. Aspiration for Chokgyur Lingpa’s Activity to Flourish ADDITIONAL CHANTS 22. Supplications for the Long Life of Tulku Urgyen Rinpoche’s reincarnation 23.
    [Show full text]
  • Lama Jampa Thaye 2016-Sm
    A Concise Explanation of Lojong: the powerful method to develop wisdom and compassion. October 28-30, 2016 Bodhi Path Chicago Friday: 7pm - 9pm Saturday: 1pm - 6pm Sunday: 10:30am - 12:30pm and 2pm - 4pm Lama Jampa Thaye is a scholar and meditation master trained in the Sakya and Karma Kagyu traditions of Tibetan Buddhism and authorized as a lama by his Join Bodhi Path two masters, Karma Thinley Chicago for a year of Rinpoche and H.H. Sakya special teaching events Trizin. He holds a doctorate from the University of Manchester celebrating our for his work on Tibetan religious 10th anniversary! history and lectured in uni- versities for over twenty years. In 1974, H.H. the Sixteenth Gyalwa Karmapa appointed Lama Jampa to the Karma Kagyu Trust (UK) and he is now a member of the international teaching faculty of the Karmapa International Buddhist Institute in Delhi. Lojong, or Mind Training, is a comprehensive practice, which embodies the entire path to awakening. The Buddha recog- situation, we must train our mind. In one of his last programs before his death in 2014, Shamar Rinpoche taught the text, A Concise Lojong Manual*, at Lama Jampa Thaye’s center in Manchester, England. Lama Jampa Thaye will now bring this special teaching to Chicago. Suggested Donation: $40 per day, $80 for the weekend.** Bring your own lunch on Sunday or step out for a bite. For more information visit our website: www.bodhipath.org/chicago Email: [email protected] , or call 773.234.8648 4043 N. Ravenswood Ave, SUITE 214, Chicago, IL 60613 * A Concise Lojong Manual was written by the 5th Shamar Rinpoche, Könchok Yenlak (1526–83).
    [Show full text]
  • Sadhana of Mahamudra: Which Quells the Mighty Warring of the Three Lords of Materialism and Brings Realization of the Ocean of Siddhas of the Practice Lineage
    chin lab edition 2012 ©“The Dharma is nobody’s property. It belongs to whoever is most interested.”Patrul Rinpoche, Words of My Perfect Teacher The Sadhana Of Mahamudra: Which Quells The Mighty Warring Of The Three Lords Of Materialism And Brings Realization Of The Ocean Of Siddhas Of The Practice Lineage This is the darkest hour of the dark ages. Disease, famine and warfare are raging like the fierce north wind. The Buddha's teaching has waned in strength. The various schools of the sangha are fighting amongst themselves with sectarian bitterness; and although the Buddha's teaching was perfectly expounded and there have been many reliable teachings since then from other great gurus, yet they pursue intellectual speculations. The sacred mantra has strayed into Pon, and the yogis of tantra are losing the insight of meditation. They spend their whole time going through villages and performing little ceremonies for material gain. On the whole, no one acts according to the highest code of discipline, meditation and wisdom. The jewel-like teaching of insight is fading day by day. The Buddha's teaching is used merely for political purposes and to draw people together socially. As a result, the blessings of spiritual energy are being lost. Even those with great devotion are beginning to lose heart. If the buddhas of the three times and the great teachers were to comment, they would surely express their disappointment. So to enable individuals to ask for their help and to renew spiritual strength, I have written this sadhana of the embodiment of all the siddhas.
    [Show full text]
  • Buddhist and Existential Perspectives
    ON THE QUESTION OF SANITY: BUDDHIST AND EXISTENTIAL PERSPECTIVES G. Kenneth Bradford, Ph.D. Lafayette, California ABSTRACT: Psychological diagnosis presumes an understanding of mental health and mental order, on the basis of which it is possible to discern pathological deviations of mental illness and mental disorders. The field of psychodiagnosis, however, has no such agreed upon understanding, thus lacking in both scientific and philosophical grounding. The article addresses this lack by exploring the question of sanity itself, distinguishing between relative, social constructions of sanity and the nature of basic, unconstructed sanity. The thought of Martin Heidegger and Chogyam Trungpa is amplified by Buddhist-Dzogchen understandings of natural wakefulness in fleshing out this inquiry. I tell you: one must harbor chaos if one would give birth to a dancing star. – Friedrich Nietzsche (1969/1891, p. 46) We live in illusion and the appearance of things. There is a reality. We are that reality. When you understand this, you see that you are nothing, and being nothing, you are everything. That is all. – Kalu Rinpoche (2012) This discussion completes an inquiry I began in two previous articles addressing the theory and practice of psychological diagnosis. Drawing upon an ever-growing body of research critiquing the DSM (Diagnostic and Statistical Manual of Mental Disorders) (Healy, 1997; Horowitz & Wakefield, 2007; Hutchins, 2002; Ingersoll, 2002; Jerry, 2003; Lukoff, Lu, & Turner, 1998, for example), I described the fundamental flaws of the DSM on the basis of its own empirical scientific criteria, finding it to be both unreliable and invalid as a diagnostic instrument (Bradford, 2010). As an empirical manual, it fails on its own merits to fulfill the purpose for which it was designed and should either be discarded outright or wholly revised.
    [Show full text]
  • Tibetan Buddhism in the Digital Age: Exploring Online Buddhist Study, Practice, and Community on Ocean: the Vast Teachings of Chögyam Trungpa
    Tibetan Buddhism in the Digital Age: Exploring Online Buddhist Study, Practice, and Community on Ocean: The Vast Teachings of Chögyam Trungpa Eben Yonnetti Department of Religious Studies University of Colorado Boulder Abstract: This article investigates the growth of online religion through a study of Ocean: The Vast Teachings of Chögyam Trungpa. Opened to the public in the spring of 2015 with a series of courses, practices, and gatherings, Ocean describes itself as an online site of practice, study, and community dedicated to the life and teachings of the Tibetan Buddhist reincarnate teacher Chögyam Trungpa Rinpoche (1939/40-1987). Closely examining Ocean’s history, design, and programs, I illustrate how Ocean exemplifies a shift from religion online primarily comprised of individuals consuming information toward the increasing presence of spaces that support more participatory, accessible, and interactive relationships among their users. I draw upon Heidi Campbell’s concept of “networked religion,” to examine Ocean as a novel space for the study and practice of Tibetan Buddhism that is both becoming entangled with users’ offline religious lives and practices and a new site for the negotiation of participation and authority. Keywords: Online religion, religious authority, Tibetan Buddhism, Chögyam Trungpa Rinpoche, Shambhala On Saturday, April 18, 2015 a group of thirty-two individuals gathered to collectively recite and practice Chögyam Trungpa Rinpoche’s Sādhana of Mahāmudrā. This Buddhist liturgical practice has been continuously performed in communities and by individual vajrayāna practitioners internationally on new moons, full moons, and on other holidays celebrated by the Shambhala community ever since Trungpa Rinpoche introduced it in 1968.
    [Show full text]