Shambhala (mythe) Le Shambhala (en sanskrit शम्भल « lieu du bonheur paisible »), Shambhalla, Shambala ou Shamballa, est un mythe hindo-bouddhiste qui a été intégré, à l'époque moderne, dans divers récits syncrétiques et/ou initiatiques dans lesquels d'autres croyances de l'humanité, et en particulier la théosophie, se sont exprimées[1]. Shambhala (tibétain bde byung) est un pays mythique, dépositaire de l'enseignement du kalachakra qui fut transmis par le Bouddha à la demande de son roi Suchandra. Il est décrit dans le Tantra Kalachakra et ses commentaires. Selon le 14e Dalai Lama[2], c'est une terre pure qui, bien qu'étant terrestre, ne peut cependant pas être située sur une carte ; seuls y ont accès ceux qui ont acquis le karma convenable. Dans le bouddhisme tibétain, sur les thangkas, le royaume de Shambhala est représenté de forme circulaire et encerclé de montagnes, avec sa capitale, Kalapa, au centre. Dans le judaïsme apparaît la figure d'Élie (hébreu : אֵלִיָּהו ēliyahū, « Mon Dieu est Ya » ).
Mahamudra and the Breath of Enlightenment The Buddhist concept of Mahamudra (Sanskrit for "the great gesture") is a brilliant idea. Some people spend their entire lives studying it, so obviously there's more to it than I can share in this brief article, but the basic idea is simple. According to Buddhism, everybody is enlightened, but most people live as though they don't know they're enlightened. It might be difficult to live enlightened all the time, but not so difficult to live enlightened for one moment. here's how: Focus on the present moment. The Breath of Enlightenment is a continuous breath, with no pauses anywhere, so your consciousness is also continuous. To assist your concentration on the feelings in your body, imagine that each inhale enters your body through the sensation that is strongest at the moment. These Five Elements of Enlightenment correspond to The Five Elements of Vivation, which I developed in 1979. Each of The Five Elements is a skill. Why is the breathing so important? mappa del sito
La Pérégrination vers l'Ouest Xī Yóu Jì (西游记) La Pérégrination vers l'Ouest (chinois simplifié : 西游记 ; chinois traditionnel : 西遊記 ; pinyin : Xī Yóu Jì ; Wade : Hsi Yu Chi ; EFEO : Si Yeou Ki) est un roman de Wu Cheng'en. Il est aussi connu en français sous d'autres titres : Le Voyage en Occident[1], Le Singe pèlerin[2], Le Roi-Singe[3] et Pérégrinations vers l'Ouest[4]. Il retrace l'expédition du moine bouddhiste Tang Sanzang[5] (唐三藏), « Tripitaka de l'Empire des Tang », Tang Sanzang étant un titre honorifique pour les moines ayant la maîtrise de l'ensemble du canon bouddhiste, lui-même appelé en sanskrit, Tripiṭaka (त्रिपिटक), les « Trois Corbeilles ». Dans ce roman fantastique, le moine rencontre toute une série de monstres prêts à le dévorer pour obtenir l'immortalité car sa chair pure donnerait dit-on dix-mille années de vie à qui la mangerait. Ce roman fait partie des quatre livres extraordinaires. Le roman fut publié pour la première fois à la fin du XVIe siècle.
Sun Wukong Sun Wukong (chinois simplifié : 孙悟空 ; chinois traditionnel : 孫悟空 ; pinyin : Sūn Wùkōng ; Wade : Sun¹ Wu⁴-k'ung¹ ; EFEO : Souen Wouk'ong ; cantonais Jyutping : Syun¹ Ng⁶hung¹), souvent traduit en français par le Roi des Singes ou Roi singe, est l'un des personnages fictifs les plus célèbres de la littérature chinoise classique. Ce singe, héros principal du roman de Wu Cheng'en, La Pérégrination vers l'Ouest[Sino 1], est le premier disciple du moine Tang Sanzang[Sino 2], qui est chargé de partir en Inde (à l'ouest) ramener les écritures sacrées du Bouddha en Chine (à l'est) et lui sert de garde du corps avec un dragon, Longwang sanjun[Sino 3], un homme à tête de cochon, Zhu Bajie[Sino 4] et un ogre, Sha Wujing[Sino 5]. Doué de parole et de conscience, il est connu pour sa force, sa rapidité et ses pouvoirs magiques extraordinaires, mais également pour son naturel espiègle et son passé d'irrépressible trouble-fête. Histoire[modifier | modifier le code] Ce jour arriva 500 ans plus tard.
Guanyin Guanyin (chinois simplifié : 观音 ; chinois traditionnel : 觀音 ; pinyin : guānyīn ; cantonais Jyutping : Gun1 Jam1 ; coréen : 관음 (hanja : 觀音), gwan-eum ; japonais : kannon (観音?); vietnamien: Quan Âm ou Quán Thế Âm) est le bodhisattva associé à la compassion dans le bouddhisme d'Asie de l'Est. Le nom de Guanyin est une forme abrégée de Guanshiyin, « qui considère les sons du monde ». On parle également parfois de Guanyin Pusa (chinois simplifié : 观音菩萨 ; chinois traditionnel : 觀音菩薩 ; pinyin : Guānyīn Púsà ; litt. « Bodhisattva Guanyin »)[1]; Shō-kannon 聖観音 (ou Shō-kan'non[2]) ou encore, au Japon, de Senjū Kannon Bosatsu[3]. D'abord figure masculine, comme en Inde, Guanyin est devenu un personnage de sexe féminin en Chine et en Asie de l'Est, chose très rare dans le bouddhisme. Guanyin tient son origine d'Avalokiteśvara (ou Âryâvalokiteśvarâ en sanskrit). Métamorphoses du nom[modifier | modifier le code] Guanyin[modifier | modifier le code] Guanshiyin[modifier | modifier le code] (en) Robert E.
Why There Is No Self: A Buddhist Perspective for the West Buddhism is famous for its doctrine of no-self (anātman). Do Buddhists really believe that we have no self? Yes. The Buddhist doctrine of no-self is not a nihilistic denial of your reality, or that of your friends and relatives; instead, it is a middle way between such a nihilistic denial and a reification of the existence that you do have. Let us begin by identifying the self whose existence is denied. "There are perceptions, feelings, personality traits, physical parts, such as hands and a heart, but no self. Buddhists claim that there is no such thing. Let us begin with the impossibility of anything retaining its identity over time - the diachronic dimension. But Her Majesty the Queen now and the young girl who was crowned in 1952 are not strictly identical to one another. But, you might say, even if I have no identity over time, I have an identity right now, a synchronic identity. But, you protest, I never had any such silly idea at all. But how about my mind?
Total Kenosis, True Shunyata, and the Plerotic Self of Thomas Merton and Masao Abe Buddhist philosopher Masao Abe states that, contrary to the advancement of technology and international communication, “we know very little about the inner meaning of spiritual and religious traditions not our own.” [1] This sentiment is echoed in the life of Thomas Merton who explored and incorporated elements of Eastern religions into his own writing. Both thinkers believe that this lack of understanding often leads to fear, hatred, and mistrust of the “other.” Thus, their individual works focus to a great extent on breaking down these barriers that create the “other” by finding commonalities in religious praxis that promote the capacity not only to tolerate but also genuinely to embrace other traditions. This lack of understanding often leads to fear, hatred, and mistrust of the “other.” Merton and the Self Poet, artist, writer, Trappist monk, and mystic, Merton was born in 1915 in France and died in 1968 in Bangkok, Thailand of accidental electrocution. Abe and the Self Plerotic Self
Buddhism and the God-idea Do Buddhists believe in a god? No, we do not. There are several reasons for this. The Buddha, like modern sociologists and psychologists, believed that religious ideas and especially the god idea have their origins in fear. Gripped by fear people go to sacred mountains, sacred groves, sacred trees and shrines. Primitive humans found selves in a dangerous and hostile world, the fear of wild animals, of not being able to find enough food, of injury or disease, and of natural phenomena like thunder, lightning and volcanoes were constantly with them. The second reason the Buddha did not believe in a god is because there does not seem to be any evidence to support this idea. The third reason the Buddha did not believe in a god is that the belief is not necessary. But if there are no gods how did the universe get here? All religions have myths and stories which attempt to answer this question. What does the Buddha say about the origin of the universe? Not so.
Padmasambhava: Consapevolezza Rigpa » Free Dharma Teachings Project for the benefit of all sentient beings – Insegnamenti di Dharma a beneficio di tutti gli esseri senzienti Padmasambhava Padmasambhava: Consapevolezza Rigpa di Giuseppe Baroetto Omaggio alla divinità dai tre corpi, consapevolezza che risplende di luce propria. Dal “profondo insegnamento sulla liberazione naturale tramite la contemplazione delle divinità pacifiche e irate”: La liberazione naturale tramite la nuda visione. Si contempli bene la consapevolezza di sé, così come viene indicata in questo insegnamento. Oh! Affinché si possa riconoscere la propria vera natura, negli innumerevoli insegnamenti dei vittoriosi dei tre tempi – come le 84.000 porte della dottrina – non c’è nulla che vada oltre questa comprensione. Sebbene le sacre scritture siano infinite come l’estensione del cielo, in definitiva il loro senso è l’indicazione della consapevolezza, esprimibile in tre parole. O figli fortunati, ascoltatemi! Ben nota è la parola “coscienza”, ma quante concezioni limitate sono nate dal misconoscimento, dalla conoscenza errata o parziale e dall’incomprensione del suo significato reale. Oh!
Archivio testi Parte I (sez. 1 – 5) Il Cho Ying Dzod (Il Prezioso Tesoro dello Spazio Fondamentale dei Fenomeni) contiene l’ essenza dei 6.400.000 Tantra dello Dzogchen, spiegando la visione, la meditazione, la condotta del sentiero spirituale e la libertà finale che è il risultato del sentiero. Le Tre Sezioni degli insegnamenti della Grande Perfezione (la Sezione della Mente, la Sezione dello Spazio, e la Sezione delle Istruzioni Quintessenziali) sono tutte sintetizzate nel Cho Ying Dzod. Sin dal tempo di Longchenpa, tutti i maestri della Grande Perfezione hanno meditato sul Cho Ying Dzod come un mezzo per ottenere la liberazione. Rimane il più famoso dei testi Dzogchen fra gli eruditi e i mahasiddha. Il Cho Ying Dzod stesso è considerato un oggetto sacro, capace di veicolare immense benedizioni a coloro che creano una connessione con esso. Se puoi conservare il testo con te, puoi ottenere la liberazione con il contatto (tak-drol). H.H. >>> download