Symbolism of the Buddha Garden
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Celebrate Art, Love & Compassion In
Celebrate Art, Love & Compassion in Frankfort with Tibetan Monks th th Feb 10 – 14 , 2019 Sunday Feb 10th: 1130 am Tibetan Yoga * My Old Ky Om, 214 West 2nd St. Suggested $10 donation. 1 pm Tibetan Buddhist Dharma Teaching * The Light Clinic, 306 W. Main St., Suite 609, Suggested $10 donation. Monday Feb 11th: 9 am-4pm Opening of World Peace Sand Mandala * Creation begins. A large, sacred sand painting that takes the monks 4 days to make. Paul Sawyier Public Library, River Room, 319 Wapping St. Drop by and watch anytime! Suggested $5 donation. 11:15 am-noon Tibetan Yoga * My Old Ky Om, 214 West 2nd St. Suggested $10 donation. 5 -6.30pm Monks attend City Commission meeting for Charter of Compassion * Frankfort Interfaith Council. Tuesday Feb 12th: 9am-6pm World Peace Sand Painting * Monks continue work. Paul Sawyier Public Library, River Room, 319 Wapping St. Drop by and watch anytime! Suggested $5 donation. 11:15 am-noon Tibetan Yoga * My Old Ky Om, 214 West 2nd St. Suggested $10 donation. 5-8 pm Children’ s Art Workshop * The Light Clinic, 306 W. Main St., Suite 609. Suggested $5 donation. 6-7.30pm History of Tibet and Tashi Kyil Monastery * Church of the Ascension, 311 Washington St. Suggested $10 donation. Wednesday Feb 13th: 9am-5pm World Peace Sand Painting * Monks continue work. Paul Sawyier Public Library, River Room, 319 Wapping St. Drop by and watch anytime! Suggested $5 donation. 1pm-5pm Tibetan Cooking Class * Church of the Ascension, 311 Washington St., $45 (includes ticket to Tibetan Dinner). Call 502.229.5113 to sign up. -
Solitude, Absorption and Letting-Be As Structural
DZOGCHEN PROJECT WORKSHOP VENUE Dzogchen is a Tibetan Buddhist contemplative tradition that emphasizes effort- Online conference via Zoom. lessness as a key feature of its doctrinal architecture and meditative programme. CONVENER Non-striving thus represents one of the central research questions examined in Dylan Esler | [email protected] the “Dzogchen” project, which is sponsored by the German Federal Ministry of Education and Research and is based at CERES (Center for Religious Studies) of ORGANIZATION the Ruhr-Universität Bochum. The present workshop seeks to explore this Center for Religious Studies, Ruhr-Universität Bochum theme in a broader framework, by looking at it comparatively from the view- Universitätsstr. 90a | 44789 Bochum | Germany | Tel: +49 234 32-28618 points of a number of religious traditions. FUNDING Many traditions of contemplative practice, whether they be Buddhist or of other Sponsored by the German Federal Ministry of Education and Research religious origin, emphasize the need to purify the tendencies towards outer and inner forms of distraction. This leads to a state of (outward) solitude, which can (but need not necessarily) be temporarily and spatially delimited. Solitude thus provides a framework for actual contemplation or absorption, the central task of the contemplative life (= inner solitude). Although contemplation is usually presented as the result of a strenuous process of gradual renunciation and effort, the higher stages of contemplative practice often underscore the fact that wilful llee_wu Tibet landscape Public 6776832664_8cf0113b84_k https://www.flickr.com/photos/13523064@N03/6776832664/in/photostream/ striving can be an obstacle to true contemplation. In such an optic, wilful striving eventually gives way to a suspension of effort and opens up to a state of inner letting-be. -
Beyond Mind II: Further Steps to a Metatranspersonal Philosophy and Psychology Elías Capriles University of the Andes
International Journal of Transpersonal Studies Volume 25 | Issue 1 Article 3 1-1-2006 Beyond Mind II: Further Steps to a Metatranspersonal Philosophy and Psychology Elías Capriles University of the Andes Follow this and additional works at: https://digitalcommons.ciis.edu/ijts-transpersonalstudies Part of the Philosophy Commons, Psychology Commons, and the Religion Commons Recommended Citation Capriles, E. (2006). Capriles, E. (2006). Beyond mind II: Further steps to a metatranspersonal philosophy and psychology. International Journal of Transpersonal Studies, 25(1), 1–44.. International Journal of Transpersonal Studies, 25 (1). http://dx.doi.org/ 10.24972/ijts.2006.25.1.1 This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. This Article is brought to you for free and open access by the Journals and Newsletters at Digital Commons @ CIIS. It has been accepted for inclusion in International Journal of Transpersonal Studies by an authorized administrator of Digital Commons @ CIIS. For more information, please contact [email protected]. Beyond Mind II: Further Steps to a Metatranspersonal Philosophy and Psychology Elías Capriles University of The Andes Mérida, Venezuela Some of Wilber’s “holoarchies” are gradations of being, which he views as truth itself; however, being is delusion, and its gradations are gradations of delusion. Wilber’s supposedly universal ontogenetic holoarchy contradicts all Buddhist Paths, whereas his view of phylogeny contradicts Buddhist Tantra and Dzogchen, which claim delusion/being increase throughout the aeon to finally achieve reductio ad absur- dum. Wilber presents spiritual healing as ascent; Grof and Washburn represent it as descent—yet they are all equally off the mark. -
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. -
A FEW TIBETAN CUSTOMS and a FEW THOUGHTS SUGGESTED by THEM. the PRAYER-FLAGS. (Read on 30Th July 1913.)
A FEW TIBETAN CUSTOMS AND A FEW THOUGHTS SUGGESTED BY THEM. THE PRAYER-FLAGS. (Read on 30th July 1913.) President-Lt.-Col. K. R. KIRTlKAR, LM.S. (Retd.) I had the pleasure of paying in May-June this year, a five weeks' visit to Darjeeling, that beautiful Introduction. queen of the Himalayan hill-stations, which interests us-people from the south-mostly from two points of view. Firstly, its beautiful scenery.l I have seen the Himalayan snows from several places in the north-from the valleys of Cashmere, Kangra, and Kulu, and from hill stations like Simla, Murree and Dharmsfilii. I have walked over its snow in a shady corner of the Banihal Pass in Cashmere and on a hill at Nalkanda near Simla. Thus, I have enjoyed the Himalyan scenery from various places. But, I think the scenery of Darjeeling has a charm of its own, the beautiful tea-gardens on the slopes of the adjoining hills adding to its beauty. The sight, on a oleaI' morning, of Mount Everest, the highest peak of the Himalayas (29,000 ft.), from the Senchal Peak (8100 ft.) and Tiger Hill (8,500 ft.), about 7 to 8 miles from Darjeeling, satisfies our curiosity of seeing from a distance the loftiest mountain in the world, but it is the great Kinchinganga, that pleases us the most. Standing on the snmmit of the Tiger Hill, one clear and quiet morning, on the 27th of May 1913, with the Himalayan range before me, with Mount Everest in the furthest distance, and the grand Kinchinganga presenting its brilliant and 1 As said by Mr. -
Fading Colors of the Tibetan Prayer Flag
HIMALAYA, the Journal of the Association for Nepal and Himalayan Studies Volume 37 | Number 1 Article 17 June 2017 Fading Colors of the Tibetan Prayer Flag Emilia Roza Sulek International Institute for Asian Studies, Leiden; Department of Social Anthropology and Cultural Studies, University of Zurich, [email protected] Follow this and additional works at: http://digitalcommons.macalester.edu/himalaya Recommended Citation Sulek, Emilia Roza (2017) "Fading Colors of the Tibetan Prayer Flag," HIMALAYA, the Journal of the Association for Nepal and Himalayan Studies: Vol. 37 : No. 1 , Article 17. Available at: http://digitalcommons.macalester.edu/himalaya/vol37/iss1/17 This work is licensed under a Creative Commons Attribution 4.0 License. This Perspectives is brought to you for free and open access by the DigitalCommons@Macalester College at DigitalCommons@Macalester College. It has been accepted for inclusion in HIMALAYA, the Journal of the Association for Nepal and Himalayan Studies by an authorized Fading Colors of the Tibetan Prayer Flag Acknowledgements The uthora thanks Katia Buffetrille, Yūsuke Bessho and Anna Sehnalova for their feedback and sharing the experiences from their pilgrimage to Amnye Machen. This perspectives is available in HIMALAYA, the Journal of the Association for Nepal and Himalayan Studies: http://digitalcommons.macalester.edu/himalaya/vol37/iss1/17 Fading Colors of the Tibetan Prayer Flag Emilia Roza Sulek 2014 was a Horse Year. Such a year, occurring 2014 was a Horse Year in the Tibetan lunar calendar. Such a year, occurring every twelve years, is considered every twelve years in Tibetan calendar, is the best time for a pilgrimage, particularly to sacred considered the best time for a pilgrimage, mountains. -
Tibetan Nuns Debate for Dalai Lama
PO Box 6483, Ithaca, NY 14851 607-273-8519 WINTER 1996 Newsletter and Catalog Supplement Tibetan Nuns Debate for Dalai Lama NAMGYAL INSTITUTE by Thubten Chodron I began hearing rumors the At 4PM nuns, monks, and Enters New Phase morning of Sunday, October 8th laypeople gathered in the court- that nuns were going to debate in yard. The nuns were already debat- the courtyard in front of the main ing on one side, and their voices of Development temple in Dharamsala and that His and clapping hands, a mark of de- Holiness the Dalai Lama was to be bate as done in Tibetan Buddhism, Spring 1996 will mark the end Lama. The monks have received a • Obtain health insurance for the there to observe. There were many filled the place. Suddenly there was of the fourth full year of operation wide and popular reception Namgyal monks, none of whom nuns in McLeod Gam' at the time; a hush and the nuns who had been and the beginning of a new phase throughout the U.S. and Canada, currently have health insurance. the major nunneries in India and debating went onto the stage in the of development for the Institute of and there is an ever-growing circle • Fund a full-time paid adminis- Nepal were having their first ever "pavilion" where His Holiness' seat Buddhist Studies established by of students at the Institute in trator. Our two administrators inter-nunnery debate. The fact that was. His Holiness soon came out, Namgyal Monastery in North Ithaca, confirming the validity of have each put in forty hours per the best nun debaters had^athered the nuns prostrated and were America. -
RE Lesson 8 – Buddhist Prayer Flags
W/C Monday 15th June R.E Lesson 8 Year 5 and 6 Hello, I hope you all had a lovely week. I think the plants and ducks have enjoyed the weather! Not so great for us getting outdoors though! Did you enjoy RE lesson 7 last week? I hope you learnt a bit more about the importance of the temple and worship to Buddhist’s. Before starting this lesson, I have a video you may find interesting. The video is about a group of school children visiting a Buddhist temple, you will get to see inside the temple and get a better understanding of Buddhist prayer. https://www.bbc.co.uk/bitesize/clips/zk67sbk Can you remember from the video why Buddhists use prayer flags? Buddhists write prayers or mantras (These are short sentences or prayers written over and over again) onto flags, so when the flag blows in the wind the mantra is carried to the Gods. Here is another video showing the prayer flags hanging at different Buddhist temples. https://www.bing.com/videos/search?q=Buddhists+using+prayer+flags+during+wesak&&view=detai l&mid=12C47AD320A1033093F412C47AD320A1033093F4&&FORM=VRDGAR&ru=%2Fvideos%2Fsea rch%3Fq%3DBuddhists%2520using%2520prayer%2520flags%2520during%2520wesak%26qs%3Dn% 26form%3DQBVDMH%26sp%3D- 1%26pq%3Dbuddhists%2520using%2520prayer%2520flags%2520during%2520wesak%26sc%3D0- 41%26sk%3D%26cvid%3D9C67122D775A42209A89162D31B175DA During this lesson we will look more closely at the prayer flag, then next week we will find out when and where a prayer flag might be used for example, Vesak/Wesak also known as Buddha day which is a Buddhist celebration. -
Spring/Summer 2010 in This Issue
Spring/Summer 2010 In This Issue 1 Letter from the Venerable Khenpo Rinpoches 2 Brilliant Lotus Garland of Glorious Wisdom A Glimpse into the Ancient Lineage of Khenchen Palden Volume 9, Spring/Summer 2010 Sherab Rinpoche A Publication of 6 Entrusted: The Journey of Khenchen Rinpoche’s Begging Bowl Padmasambhava Buddhist Center 9 Fulfillment of Wishes: Nyingma Lineage of Tibetan Buddhism Eight Great Stupas & Five Dhyani Buddhas Founding Directors 12 How I Met the Khenpo Rinpoches Ven. Khenchen Palden Sherab Rinpoche Ven. Khenpo Tsewang Dongyal Rinpoche 14 Schedule of Teachings 16 The Activity Samayas of Anuyoga Ani Lorraine, Co-Editor An Excerpt from the 2009 Shedra, Year 7: Anuyoga Pema Dragpa, Co-Editor Amanda Lewis, Assistant Editor 18 Garland of Views Pema Tsultrim, Coordinator Beth Gongde, Copy Editor 24 The Fruits of Service Michael Ray Nott, Art Director 26 2009 Year in Review Sandy Mueller, Production Editor PBC and Pema Mandala Office For subscriptions or contributions to the magazine, please contact: Padma Samye Ling Attn: Pema Mandala 618 Buddha Highway Sidney Center, NY 13839 (607) 865-8068 [email protected] Pema Mandala welcomes all contributions submitted for consideration. All accepted submissions will be edited appropriately for Cover: 1,000 Armed Chenrezig statue with the publication in a magazine representing the Five Dhyani Buddhas in the Shantarakshita Padmasambhava Buddhist Center. Library at Padma Samye Ling Please email submissions to Photographed by Amanda Lewis [email protected]. © Copyright 2010 by Padmasambhava Buddhist Center International. Material in this publication is copyrighted and may not be reproduced by photocopy or any other means without obtaining written permission from the publisher. -
RI WO SANG CHOD KYI DAG DON TRIG KOL ZHUG the MOUNTAIN of BURNT OFFERINGS, Is Herein Contained
RI WO SANG CHOD KYI DAG DON TRIG KOL ZHUG THE MOUNTAIN OF BURNT OFFERINGS, is herein contained: OM SWASTI: “The Mountain of Burnt Offerings” is an instruction taken from Lha Tsun’s “Vidyadharas – Achievers of Life Force.” To do this practice, prepare some auspicious things such as good quality wood, incense, medicine, the three white and three sweet substances, flour, etc. Place them inside a clean container or hearth; light a fire and sprinkle them with clean water. The ceremony may also be done with stick incense (preferably Tibetan incense). When repeating the syllables “OM AH HUM” visualize the smoke filling all of space. Begin with REFUGE: (repeat 3 times) OM AH: HUNG: KYA NYAM SID ZHI KYAB KUN NYING POY CHUD: Of all the refuges in samsara and nirvana present throughout space, the quintessence WANG DRAG RIG DZIN PAY MA THOD TRENG TZAL: is the powerful and wrathful Vidyadhara, Payma Thod Treng Tzal. KHYAY KUR NANG SID GYAL WAY KIL KHOR DZOG: The phenomenal world is totally perfected within his body as a buddha mandala. DRO KUN SID LAY DRAL CHIR KHAB SU CHI: We take refuge so all beings may cross over unenlightened existence. BODHICITTA: (repeat 3 times) SANG CHOG YAY SHAY OD SAL THIG LAY ZHIR: We generate bodhicitta on the ground (alaya) of the sphere (bindu), DRO KUN DRIB SUM DAG NAY KU DANG SANG the supremely secret clear light and ultimate wisdom, THUG KYI THIG LER LHUN DRUBG NANG ZHI NGANG: so all beings may purify the three obscurations, ZHON NU BUM KUR DROL WAR SEM KYAY DO: and attain the spontaneously self-perfected bindu of body, speech and mind, and through the four spontaneous visions, attain liberation in the youthful vase body. -
The Symbolism Behind UTEP's Bhutanese Architecture
THE SYMBOLISM BEHIND UTEP’S BHUTANESE ARCHITECTURE By Ashley on May 29, 2012 Bhutanese Prayer Wheel, a gift from the people of Bhutan, on display in Chihuahuan Desert Garden While the Bhutanese architectural influence is easily identified on UTEP’s campus, the symbolism behind the characteristic features may be less well known. Buddhism, the dominant religion in Bhutan has influenced style and design features of Bhutanese buildings. These features found their way onto UTEP’s buildings through the architects who used John Claude White’s 1914 National Geographic article, “Castles in the Air: Experiences and Journey’s into the Unknown Bhutan” as a guide for the University’s earliest Bhutanese-styled buildings . In his article, White described monasteries in Bhutan being painted “a dull light gray on the lower story, with a broad band of madder red above, and shingle roofs, on the top of which are gilded canopies.” Old Main and several other buildings were styled after Bhutanese monasteries with the gray-brown stucco finish and red brick band wrapping around the upper levels of the buildings. The brick line on UTEP’s buildings may be one of the most prominent aesthetic motifs at the university; in Bhutan it denotes a religious institution. In 1967 Desmond Dong, a Bhutanese architectural specialist wrote the following about UTEP’s buildings: “The ornamental band distinguishes religious buildings in Tibet and Bhutan as monasteries, chapels, and such…I wonder if the students know how close they are to monastery.” Mandala from the Health Sciences and Nursing Building Imbedded in many of the brick bands are mosaic designs also known as mandalas (MAHN-da- lah), which is Sanskrit for “circle.” In Buddhism the mandala is a form of sacred art used most often to evoke deities. -
Losar Prayer Flags
LOSAR PRAYER FLAGS Prayer flags are for the enhancement of health, longevity, wealth, and all desirable qualities. The prayer flags at Pema Osel Ling contain great blessings as the design and prayers on each flag come directly from HH Dungse Rinpoche, and Lama Tharchin Rinpoche ensured their accuracy. (The flags are handmade in the USA.) According to tradition, each Losar, all prayer flags at Pema Osel Ling are replaced with new ones in a sang (smoke) offering. Following is an excerpt from a letter that Lama Tharchin Rinpoche and Lama Sonam Rinpoche sent from Bhutan in 2012 for Losar: “Setting up prayer flags raises our lung-ta (translated as "wind horse" and refers to good fortune and uplifting energy). It helps both our Dharma practice and worldly life. For practitioners, when our lung-ta goes up, it's an auspicious sign of increasing our meditative experiences and realization on the path. For ordinary persons, or on a relative level, raising lung-ta is very important too. When our lung-ta decreases, then even though we put so much effort into something, our success will be miniscule. Also, if we face a sudden danger and are saved from it and become victorious over the obstacle, then that is our lung-ta raising. Without lung-ta, we find that all our good fortune is down. “This practice of raising prayer flags … increases our sok (life force), lu (physical health), wang-tang (power and glorious splendor), as well as our lung-ta. There are so many benefits. For example, for people who are experiencing illness, raising lung-ta can be helpful.