Go play in your room! / 2010
Saturday, December 18, 2010
Tuesday, December 7, 2010
White Cervical Fluid And Cramping
The new schedule Vice and Virtue 2011 is available on the store Jackuse. The concept: Each month of declines artist's choice of a wise and another version of "prohibited to those under 18 years."
I'm stuck in January, and here below the under side. I leave you the surprise for the next vice, I can not describe here in terms all!
To order the calendar, it HERE
Tuesday, November 23, 2010
Wednesday, October 13, 2010
Tom And Lola En Streamin
Series Wild Love, I ask mom and dad horse horse .... good pick! Here
the newcomer to the series Wild Love, who will also soon be available on t-shirt, like its predecessors. Huuuuuuuuuuuu !
Wednesday, September 8, 2010
Kirkleigh Camp Ground Dogs
Eid el Fitr in France, Friday, September 10, 2010
We are within hours of Eid el Fitr , the feast marking the end of the holy month of Ramadan for the year 1431 AH.
According to a statement from the French Muslim Council: Wednesday, September 8, 2010 that the French Council of Muslim Faith (CFCM) met in The Great Mosque of Paris to tell us that the feast of Eid el Fitr will be held on Friday, September 10, 2010 .
The month of Ramadan is a difficult path but rich in lessons to achieve piety. It is a blessed month, a school of wisdom for the welfare of our bodies and our minds. A month devoted to Allah, the One God. This holy month is preparing to cross the months of the year are all tests to pass. Our Lord is near us and two angels scribes do not lose a moment to save all our words and our actions. [Read Surat Al-Inshiqaq]
I offer my best wishes Flights to all Muslims of France, Algeria, Morocco, Tunisia and elsewhere. To all, I wish you a happy and good feast of Eid el Fitr, the sole keeps you and accompany you throughout your life.
The month of Ramadan is a difficult path but rich in lessons to achieve piety. It is a blessed month, a school of wisdom for the welfare of our bodies and our minds. A month devoted to Allah, the One God. This holy month is preparing to cross the months of the year are all tests to pass. Our Lord is near us and two angels scribes do not lose a moment to save all our words and our actions. [Read Surat Al-Inshiqaq]
I offer my best wishes Flights to all Muslims of France, Algeria, Morocco, Tunisia and elsewhere. To all, I wish you a happy and good feast of Eid el Fitr, the sole keeps you and accompany you throughout your life.
Monday, September 6, 2010
Skills To Have On A Resume For Aclothing Store
A new series of t-shirts bearing the image of my series:
LOVE WILD
will be available in preview at the Festival of Huma of 10 to 12 September. You simply find the booth that will Jackuse graciously hosted by the marquee Groland.
4 t-shirts for a love more savage, more animal, more instinctive Grrrrrrrrr ... ...
Sunday, June 20, 2010
Paramedic Certificate Programs In Ny
EXHIBITION: THE ARTS OF Gandhara
A Graeco-Buddhist
The main topic Gandhara art is the representation of the Buddha and his life: his life as Siddhartha Gautama, but also preceding the Jatakas being an important source of the iconography of the art of Gandhara. This may sound expected of a Buddhist art, but it was not always the case. Indeed, this art, along with that of Mathura, is the first to break with tradition aniconic of Buddhist art which represented the Buddha by his absence and / or symbolically. In the next few lines, I would like to revisit this question of the representation of Buddha, what is shown when Buddha is represented? This reflection will be an attempt to better understand the exhibits and, more broadly, the role of images in Buddhist practice.
The aniconism
A aniconic example of Buddhist art is visible in the exhibition: a bas-relief representing "The descent of the 33 heavens" (see illustration above). It shows the characters at the foot of a staircase bow with respect, but to whom or what? The attentive visitor will discover at the bottom of the stairs leading to the divine world the Buddha's footprints, footprints marked with the seal of Dharmachakra. Here the Buddha is not represented, but its presence is signified symbolically. Indeed, the Buddha does show that the imprint of his feet symbolizes his rule over the whole universe the wheel, in turn, refers to the universality of the Dharma. Why not be the Buddha? Why stick with symbols? Because the Buddha does not be reduced to its human appearance. Even a divine appearance would be inappropriate because always belonging to samsara, the endless cycle of rebirth and the perpetuation of suffering. This cycle is precisely what the Buddha has transcended in its wake. What form could it show that escapes all forms? The Buddha became identical to the Real immutable which contains all the phenomena without ever being identified or limited to any of them. It is similar in this space. In Buddhism the space is designed as akasa, inobstrué (3). The Buddha will be represented inobstrué as pure space, that is to say, as an absence in the image. This absence does not indicate a lack, a nothing but a transcendence: the Buddha is beyond samsara. There is a relationship of analogy. The lack of representation of the Buddha in the image indicates something beyond the image: nirvana where stands the Buddha and is beyond samsara. Our next guest is not to restrict that supply image in its visibility, but to see beyond the visible, like the Buddha by his very being to us a way out of samsara.
Why and how to represent the Buddha?
Yet the work that I just described is not representative of what we find in this exhibition. There are indeed a plethora of representations of the Buddha standing or sitting pensively or currently teach, surrounded by his disciples or enthroned in the center of a paradise, etc.. These are sculptures that reflect the best of Greek influence.
The deployment of figurative art very seriously may seem to contradict everything that has been said above. What can explain this important change that occurred in both the Gandhara and Mathura? It seems that the development of Mahayana Buddhism that is the origin of the first representations of Buddha. Indeed, Gandhara is a land where the Mahayana has grown dramatically. For example, Asanga and Vasubandhu, very important figures in the development of Mahayana were born Purusapura (modern Peshawar), while that city was the capital of Gandhara (4).
With the Mahayana faith takes an important place in Buddhist practice. It asks the Buddha or the Buddha (a feature of the Mahayana is to design the Buddha Sakyamuni is not unique, but a link in a procession that crosses many Buddhas the eons). For this it is necessary to have images of those we pray. We must be able to approach them and feel their presence in a living and vibrant. These paintings and sculptures become like a bridge between the condition of wandering and suffering beings caught in samsara and the absolute size of awakening. See these images, pray to them, use it as a medium of display, etc.. All these practices are becoming powerful skilful means to attain enlightenment. According to Buddhism, consciousness is not defined in absolute terms, but always in relation to an object, consciousness is always consciousness of something. Also, ask her attention on a sacred image, showing the Buddha represents enlightenment, is a way to immerse yourself in the awakening. Careful contemplation of such an image becomes, the time of its duration, suspension beyond the world of samsara. This experience, repeated, become subject, allows the mind to explore wider than he thought at first, the familiar and awake with his essence (5).
What, in the Dharma, founded the power of these images? The teaching on the three bodies of Buddha. The Mahayana sutras say that the Buddha remains in essence the Dharmakaya (Truth Body merging with the absolute and beyond any form), but it manifests itself without ceasing for the good of beings through the Rupakaya . The latter term means the formal body that are a visible expression of enlightenment: these events the absolute becomes visible. These forms are available at different types of spiritual beings according to their capacities: the sambogakaya or body of enjoyment to the Bodhisattvas and Nirmanakaya or Emanation Body for ordinary beings. In the Mahayana, if awakening completely transcends samsara, he manifests too much in samsara. It is this view of Mahayana manifestation of infinite goodness and wisdom of the Buddhas may explain the deployment of the sacred art of Buddhism in general and of Gandhara in the present case.
In this perspective, the image of Buddha can be defined as a human form (Rupakaya) but embodying the absolute (Dharmakaya): a being both human and beyond human, a "humanized transcendence" (6).
This may explain why the artists and their sponsors Gandharan represented the Buddha on the model of Greek art (While other models were available). This art has the main subject of human rendering with flexibility, movement and the breath of life, but with perfectly harmonious proportions and a search for ideal beauty is more than human. So what accounted for the Buddha: a human figure, present and alive, while suggesting the afterlife of the human as samsara in general.
is what can be observed with one of the most remarkable works in this exhibition: the stele of Muhammad Nari described in the catalog of the exhibition as an "apotheosis Buddhist" (See illustration below). At the center of what is often described as a paradise or pure land throne the Buddha with a face solar Apollonian. The perfect proportions of her body were wrapped in a beautiful drape. It come from other Buddhas who appear in the sky, characters wear sunshades tribute to him, some in postures of adoration of reflection or contemplation, etc.. The bodies and the expressions of the characters were treated by the anonymous author of this work with infinite grace, recalling the many figures in these people's composite Gandhara that time, but both without contradiction, Buddhist paradise. As if the Buddha, making it visible, transformed the world around him became a reflection of the world awakening.
Thus, the artists of Gandhara by seizing the Greek influence (as well as other more local influences) have been the vehicle of a spiritual expression that did not exist in its original model of a sacred art that can touch us today.
The Oddhyana
Finally (since we are here in a site devoted to Vajrayana and Dzogchen), reading cartels exposure you realize that many of the exhibited works are Original Swat Valley in Pakistan. The valley has been identified by researchers and scholars as the Oddhyana. A region known for the great interest of its people in magic and religion, a region which in the Tibetan tradition, is seen as a major source of the teachings of Vajrayana and Dzogchen. This is where the various kings reigned Oddhyana all known to Indrabhuti and played a crucial role in the transmission of the tantras Mahayoga and Anouyoga. This also is born Garab Dorje, the first human master Dzogchen. Finally, it is definitely in this region as Guru Rinpoche extraordinary (Urgyen Rinpoche: the precious Oddhyana literally) miraculously appears in the middle of Lake Dhanakosha then becomes a prince. This place is often seen in the Tantric tradition as the land of the Dakini thus Düdjom Rinpoche speaks to a vision that transcends time, space and ordinary perception: "Even the palace which hosted the Tantras Djarmaganji Track Vehicle Mantras, can no longer be perceived: people who see it think it's just an ordinary city. But even today it contains the path of tantra secret mantra that does not appear in India: Dakini put them safely in the invisible sphere, as they are not ordinary objects of perception. "(7)
Bibliography:
- Pakistan, Land of meeting, I e - V century, Gandhara arts, NMR.
The exhibition catalog.
- Mario Bussagli, The Art of Gandhara, Le Livre de Poche, Collection The Pochothéque.
A comprehensive book on the subject.
And to deepen the concepts of Dharma discussed in the text:
- Philippe Cornu, Encyclopedic Dictionary of Buddhism, Seuil.
- Stéphane Arguillière, The vocabulary of Buddhism, Ellipses.
- Lilian Silburn, Origins of Buddhism, Fayard.
Notes:
1. As evidenced see these two books: J. Baas, Smile of the Buddha, and University of California Press J.Baas / MJJacob, Buddha Mind in Contemporary Art, University of California Press. In a future article, I will have the opportunity to present them in more depth.
2. Or more specifically Hellenistic, that is to say, the evolution of Greek art after the classical period. Furthermore, it should be noted that this concept of art "Greco-Buddhist" was written by Alfred Foucher. Other researchers emphasize how references to local art and Roman influence later also helped shape this art. See: Mario Bussagli, "The Roman component and local trends" in The Art of Gandhara, Le Livre de Poche, Collection The Pochothéque.
3. "(...) No matter receives the name of Akasa, because things will shine strongly" in Louis de La Vallée-Pousin, The Abhidharmakosa Vasubandhu, Volume I, p. 8.
4. Stefan Anacker, Seven Works of Vasubandhu, Motilal Banarsidass.
5. Buddha nature exists inherently in the heart of all beings is another major theme of Mahayana
.
6. Bussagi, op.cit. , P. 194.
7. Translated Düdjom Rinpoche, The Nyingma School ofTibetan Buddhism, Wisdom, p. 503.
Damien Brohon
PAKISTAN, LAND OF MEETING, I - VI century Gandhara
ARTS
ARTS
exhibition at the Guimet Museum (April 21 to August 16, 2010)
A Graeco-Buddhist
Apotheosis Buddhist (Guimet Museum)
While contemporary art is the witness of the encounter of Buddhism and the West (1), an exhibition reminds us that in ancient art Western and Dharma have already met. Indeed, the Guimet Museum is currently organized an exhibition presents a Buddhist art (for its themes, its iconography and its aim liberating), speaking in a visual vocabulary borrows heavily from Greek art (2). It was in Gandhara that occurred this amazing cultural mix and spiritual. It is an ancient region located in northern Pakistan and southern Afghanistan. Its long history and its geographical position made it a crossroads of great civilizations are mutually fruitful. This region was conquered by Darius the Great in the sixth century BC. JC and incorporated into the Persian empire. In the fourth century BC. JC is Alexander the Great seized it, this latest conquest marked the end of its expansion eastward. The country discovered Buddhism in the third century BC. JC when missionaries were sent there by the Indian emperor Asoka. In the first century AD. JC., Gandhara is the center of the Kushan empire, in which culture can be described as Greco-Buddhist-Iranian. The exhibition presents sculptures from the art, which are remarkable for their aesthetic significance, cultural and spiritual, but also because of their presence in Europe, these works are usually found in various museums of Pakistan.
The main topic Gandhara art is the representation of the Buddha and his life: his life as Siddhartha Gautama, but also preceding the Jatakas being an important source of the iconography of the art of Gandhara. This may sound expected of a Buddhist art, but it was not always the case. Indeed, this art, along with that of Mathura, is the first to break with tradition aniconic of Buddhist art which represented the Buddha by his absence and / or symbolically. In the next few lines, I would like to revisit this question of the representation of Buddha, what is shown when Buddha is represented? This reflection will be an attempt to better understand the exhibits and, more broadly, the role of images in Buddhist practice.
The descent of the 33 heavens (Guimet Museum)
The aniconism
A aniconic example of Buddhist art is visible in the exhibition: a bas-relief representing "The descent of the 33 heavens" (see illustration above). It shows the characters at the foot of a staircase bow with respect, but to whom or what? The attentive visitor will discover at the bottom of the stairs leading to the divine world the Buddha's footprints, footprints marked with the seal of Dharmachakra. Here the Buddha is not represented, but its presence is signified symbolically. Indeed, the Buddha does show that the imprint of his feet symbolizes his rule over the whole universe the wheel, in turn, refers to the universality of the Dharma. Why not be the Buddha? Why stick with symbols? Because the Buddha does not be reduced to its human appearance. Even a divine appearance would be inappropriate because always belonging to samsara, the endless cycle of rebirth and the perpetuation of suffering. This cycle is precisely what the Buddha has transcended in its wake. What form could it show that escapes all forms? The Buddha became identical to the Real immutable which contains all the phenomena without ever being identified or limited to any of them. It is similar in this space. In Buddhism the space is designed as akasa, inobstrué (3). The Buddha will be represented inobstrué as pure space, that is to say, as an absence in the image. This absence does not indicate a lack, a nothing but a transcendence: the Buddha is beyond samsara. There is a relationship of analogy. The lack of representation of the Buddha in the image indicates something beyond the image: nirvana where stands the Buddha and is beyond samsara. Our next guest is not to restrict that supply image in its visibility, but to see beyond the visible, like the Buddha by his very being to us a way out of samsara.
Why and how to represent the Buddha?
Yet the work that I just described is not representative of what we find in this exhibition. There are indeed a plethora of representations of the Buddha standing or sitting pensively or currently teach, surrounded by his disciples or enthroned in the center of a paradise, etc.. These are sculptures that reflect the best of Greek influence.
The deployment of figurative art very seriously may seem to contradict everything that has been said above. What can explain this important change that occurred in both the Gandhara and Mathura? It seems that the development of Mahayana Buddhism that is the origin of the first representations of Buddha. Indeed, Gandhara is a land where the Mahayana has grown dramatically. For example, Asanga and Vasubandhu, very important figures in the development of Mahayana were born Purusapura (modern Peshawar), while that city was the capital of Gandhara (4).
With the Mahayana faith takes an important place in Buddhist practice. It asks the Buddha or the Buddha (a feature of the Mahayana is to design the Buddha Sakyamuni is not unique, but a link in a procession that crosses many Buddhas the eons). For this it is necessary to have images of those we pray. We must be able to approach them and feel their presence in a living and vibrant. These paintings and sculptures become like a bridge between the condition of wandering and suffering beings caught in samsara and the absolute size of awakening. See these images, pray to them, use it as a medium of display, etc.. All these practices are becoming powerful skilful means to attain enlightenment. According to Buddhism, consciousness is not defined in absolute terms, but always in relation to an object, consciousness is always consciousness of something. Also, ask her attention on a sacred image, showing the Buddha represents enlightenment, is a way to immerse yourself in the awakening. Careful contemplation of such an image becomes, the time of its duration, suspension beyond the world of samsara. This experience, repeated, become subject, allows the mind to explore wider than he thought at first, the familiar and awake with his essence (5).
What, in the Dharma, founded the power of these images? The teaching on the three bodies of Buddha. The Mahayana sutras say that the Buddha remains in essence the Dharmakaya (Truth Body merging with the absolute and beyond any form), but it manifests itself without ceasing for the good of beings through the Rupakaya . The latter term means the formal body that are a visible expression of enlightenment: these events the absolute becomes visible. These forms are available at different types of spiritual beings according to their capacities: the sambogakaya or body of enjoyment to the Bodhisattvas and Nirmanakaya or Emanation Body for ordinary beings. In the Mahayana, if awakening completely transcends samsara, he manifests too much in samsara. It is this view of Mahayana manifestation of infinite goodness and wisdom of the Buddhas may explain the deployment of the sacred art of Buddhism in general and of Gandhara in the present case.
In this perspective, the image of Buddha can be defined as a human form (Rupakaya) but embodying the absolute (Dharmakaya): a being both human and beyond human, a "humanized transcendence" (6).
This may explain why the artists and their sponsors Gandharan represented the Buddha on the model of Greek art (While other models were available). This art has the main subject of human rendering with flexibility, movement and the breath of life, but with perfectly harmonious proportions and a search for ideal beauty is more than human. So what accounted for the Buddha: a human figure, present and alive, while suggesting the afterlife of the human as samsara in general.
is what can be observed with one of the most remarkable works in this exhibition: the stele of Muhammad Nari described in the catalog of the exhibition as an "apotheosis Buddhist" (See illustration below). At the center of what is often described as a paradise or pure land throne the Buddha with a face solar Apollonian. The perfect proportions of her body were wrapped in a beautiful drape. It come from other Buddhas who appear in the sky, characters wear sunshades tribute to him, some in postures of adoration of reflection or contemplation, etc.. The bodies and the expressions of the characters were treated by the anonymous author of this work with infinite grace, recalling the many figures in these people's composite Gandhara that time, but both without contradiction, Buddhist paradise. As if the Buddha, making it visible, transformed the world around him became a reflection of the world awakening.
Thus, the artists of Gandhara by seizing the Greek influence (as well as other more local influences) have been the vehicle of a spiritual expression that did not exist in its original model of a sacred art that can touch us today.
The Oddhyana
Finally (since we are here in a site devoted to Vajrayana and Dzogchen), reading cartels exposure you realize that many of the exhibited works are Original Swat Valley in Pakistan. The valley has been identified by researchers and scholars as the Oddhyana. A region known for the great interest of its people in magic and religion, a region which in the Tibetan tradition, is seen as a major source of the teachings of Vajrayana and Dzogchen. This is where the various kings reigned Oddhyana all known to Indrabhuti and played a crucial role in the transmission of the tantras Mahayoga and Anouyoga. This also is born Garab Dorje, the first human master Dzogchen. Finally, it is definitely in this region as Guru Rinpoche extraordinary (Urgyen Rinpoche: the precious Oddhyana literally) miraculously appears in the middle of Lake Dhanakosha then becomes a prince. This place is often seen in the Tantric tradition as the land of the Dakini thus Düdjom Rinpoche speaks to a vision that transcends time, space and ordinary perception: "Even the palace which hosted the Tantras Djarmaganji Track Vehicle Mantras, can no longer be perceived: people who see it think it's just an ordinary city. But even today it contains the path of tantra secret mantra that does not appear in India: Dakini put them safely in the invisible sphere, as they are not ordinary objects of perception. "(7)
Bibliography:
- Pakistan, Land of meeting, I e - V century, Gandhara arts, NMR.
The exhibition catalog.
- Mario Bussagli, The Art of Gandhara, Le Livre de Poche, Collection The Pochothéque.
A comprehensive book on the subject.
And to deepen the concepts of Dharma discussed in the text:
- Philippe Cornu, Encyclopedic Dictionary of Buddhism, Seuil.
- Stéphane Arguillière, The vocabulary of Buddhism, Ellipses.
- Lilian Silburn, Origins of Buddhism, Fayard.
Notes:
1. As evidenced see these two books: J. Baas, Smile of the Buddha, and University of California Press J.Baas / MJJacob, Buddha Mind in Contemporary Art, University of California Press. In a future article, I will have the opportunity to present them in more depth.
2. Or more specifically Hellenistic, that is to say, the evolution of Greek art after the classical period. Furthermore, it should be noted that this concept of art "Greco-Buddhist" was written by Alfred Foucher. Other researchers emphasize how references to local art and Roman influence later also helped shape this art. See: Mario Bussagli, "The Roman component and local trends" in The Art of Gandhara, Le Livre de Poche, Collection The Pochothéque.
3. "(...) No matter receives the name of Akasa, because things will shine strongly" in Louis de La Vallée-Pousin, The Abhidharmakosa Vasubandhu, Volume I, p. 8.
4. Stefan Anacker, Seven Works of Vasubandhu, Motilal Banarsidass.
5. Buddha nature exists inherently in the heart of all beings is another major theme of Mahayana
.
6. Bussagi, op.cit. , P. 194.
7. Translated Düdjom Rinpoche, The Nyingma School ofTibetan Buddhism, Wisdom, p. 503.
Damien Brohon
Sunday, May 16, 2010
Wednesday, May 12, 2010
Prosti Aubrey Miles Free Streaming
Meditation: some pitfalls and some ways to overcome them
Khen Rinpoche
Nyoshul @ Terton Sogyal Trust
The beginning of the adventure
As I write these few words to talk about the practice of meditation, I remember my efforts when I started meditating. In particular, I remember accurately, sitting on a red cushion in a beautiful Tibetan temple in the Dordogne. An extraordinary atmosphere emanated from this place: the paintings of Buddhas and deities (including a large representation of Mahakala terrible rolling eyes!), Photographs of teachers, the miraculous stories about those exceptional people, in the presence these places one of these great lamas, decorations responsible symbols, mysterious darkness of this place, the smell of incense prégnant, etc.. Everything in the environment expresses the unique and sacred tradition of Tibetan Buddhism. Everything, even the circumstances that led me here, I felt part of a mystical story, an incredible breakthrough beyond what common sense accept as the "reality."
Yet, sitting and meditating, trying to practice the instructions I had read and received, I thought if I had been sitting in the Paris metro without specifically trying to meditate, completely caught up in daily life as usual, my mind would have been exactly the same. I was distracted, running mentally right and left, embedded in fiction completely disconnected from reality (and inspiring character of the place where I was also seemed to cause, after a moment, thoughts increasingly delusional). In short, everything went exactly the opposite of what I wanted very strongly. I wanted to feel better, feel some relaxation, if not feel any something "special" which announces the birth of a new personality, coming off like a dead skin, confusion and suffering of my former self. Frustrated by the lack of promising new sensations, I tried to apply the instructions with more energy, concentrating intently on the breath. I hoped that thus the painful distraction would vigorously dismissed. Following this resolution, I had to quickly put an end to my meditation session I was so focused on the breath that I could hardly breathe.
All this sounds perhaps so familiar to those who began to ponder, especially during their first attempts.
Deception waiting
One might call this kind of experience frustrating, disappointing, but as Chogyam Trungpa said: "Disappointment is the best vehicle that can be used on the path of Dharma. It invalidates the existence of our ego and its dreams. " . Indeed, deception compels us to go beyond the ego, the seizure of a fictional self that we are mistaken for ourselves, in ignorance of our true nature. Disappointment has often caused the expectations and prejudices, expressed or not, we have in different areas, here the spiritual path and meditation.
For me, this frustration led me to ask how I planned my practice, and made me understand the importance of the study. Indeed, the understanding of some key points of the Dzogchen tradition, such as Sogyal Rinpoche and other masters teach, freed my meditation traps in which she could have shut themselves up. The meditation experience is beyond words and disqualify their claim to want to enter the Real, but it is nonetheless true that the precious words ( a tradition of 2500 years) we guide to the experience. These lessons provide instructions, "know how" and the complete vision of what meditation. They are not a theory anymore, but the direct realization of the masters of the lineage. Therefore the study is a necessary support to practice: it illuminates and deepens it.
In what follows, I intend to share with readers some modest discoveries I made in the study, which greatly helped me in my practice. I intend to leave the expectations and prejudices common among those new to meditation practice and put some points compared with the lessons. So it's not here a systematic explanation meditation. For this, I refer you to the works cited at the end of the text.
Sight
There are several ways to approach meditation. The most common way is to consider it as a technique. A technique that is expected of well-being and mental and even enlightenment! But first a technique. As you learn to drive and use a computer, we learn to meditate. One might call this cultural attitude: we do not belong to any company where you spend a lot of time inventing and mastering new technologies? Why not add to our range of what our well being inside?
It seems there is something inevitable in this approach, but it lacks a bit of perspective on what the deeper meaning of meditation. To use expression traditional, one might say that lack of sight. Or view. The teachings speak of View, Meditation and Action. Sight is the deep understanding of what our true nature, meditation is to experience repeated Vision, and Action is a continuation of Meditation in everyday life. As we can see the view above, and gives meaning to meditation. Without it, there is no meditation in the full sense of the term, but just a technique, whose meaning and scope are limited.
Sogyal Rinpoche says: " Meditation aims to awaken in us the sky-like nature of our mind, we" introduce "what we really are : Our unchanging pure awareness that underlies all of life and death " . This quote gives us a glimpse of what the essence of the spirit, shows us that can not be reduced to thoughts and emotions that are just the look uncertain and vacillating. We can say that this view is revolutionary as it offers a new and liberating about what we are. Meditation is a way to discover oneself and oneself in the reality of this view. We do not have to create something new, but to discover what is already there. This more to lose than to win: Nothing to gain, because such large and bright is ours unconditionally. It is to lose the illusions that prevent us from recognizing it. The practice of meditation is more about letting go of that effort. As such, trying too hard to meditate can be an obstacle to meditation. Expect too much experience that meets our expectations of meditation is an obstacle. Meditation leads us to reconciliation with our true being, this process can be accomplished on the basis of voluntarism. Sogyal Rinpoche @ Terton Sogyal Trust The attention or tension? In our efforts to meditate, we focus (on the breath, an image, etc.). sometimes with too much intensity (and the tension s prompt in our practice), and other times not enough (and so are all sorts of distractions that come to visit us). The error is reduced to a form of meditation and concentration. The lessons have things a little differently and it is to balance between attention and relaxation, " One of the greatest masters of Tibetan women, Ma Chik Lap Dron said:" Vigilance, alertness, but also relaxation, relaxation. This is a crucial point for Sight in meditation. "Awaken your vigilance, but at the same time be relaxed, so relaxed in fact you do not even attach to the idea of relaxation . "Attention is the antidote to distraction. Attention connects us to our reality, but it is not an objective in itself. This is the error that can be sometimes, and this concentration is too high, then produces the effects described above. The focus enables the trigger to develop. This is because our mind ceases to be like monkeys jumping from branch agitated mental lianas in a certain emotional trigger can occur. We stop to look to all kinds of external objects and Inland, we are more connected to yourself, the mind becomes more open and relaxed because then the thoughts and emotions appear to be what they are thoughts and emotions and not reality. This relaxation has a quality of presence to everything that rises. This is not a moron relaxation, a dip in the dark. Seen, attention and relaxation are mutually supportive. If we add the vigilance, which verifies that the attention remains focused on its purpose, we have the three basic elements of meditation. With or without thoughts? When you start to think, one would expect to have fewer thoughts and that our mind becomes more calm. Attached to this goal, we practice keeping in mind the ruthless elimination of thoughts and the establishment of an inner calm that no more moves can not come mentally challenged. This attitude is not surprising, because we may have been Meditation leads to a feeling of weariness caused by the propensity to proliferate in our thoughts constantly waving us without giving us any rest. But teachers say that such a project is not reasonable. And experience shows that when we meditate, we often have many thoughts. Does that mean we do not meditate correctly? "Nothing is less true . As the Tibetan saying goes: "It's a tall order to try the meat without bones and tea leaves without. "Until you have a spirit, thoughts and emotions rise." Thoughts and emotions are the natural expression of the mind and meditation is not to suppress this movement. We often compare it to the relationship between waves and the ocean waves (thoughts and emotions) comes from the ocean (the spirit) and return. This flow is natural. In meditation, we do not seek to repress the rising of the spirit, but we do not follow either. Was allowed to rise that rises without seizure of any kind. Thus one learns how to friendship with his own mind, thus ceasing to see thoughts and emotions a threat to our composure. A virtuous circle Our meditation is not separate from everything that surrounds it. If we orient our lives constantly in the direction of stress, speed and aggression, it will be difficult, when you sit on the cushion, to do meditation. The tension of our life will be perpetuated in our practice. If after practicing just one returns to "normal" then this meditation has been nothing but a temporary relaxation before returning for another round of frantic ride. That's why teachers insist on the need for integration: " I can not overemphasize this point: the reason for the interest and the entire purpose of the practice of meditation are of integrate it in action. Violence and tensions, challenges and distractions of modern life make this integration more urgent and necessary. . In this regard, it may be useful to recall a traditional teachings that describe the way as the practice of the threefold training: discipline, meditation and wisdom. This order, we will see, is very significant. Most teachers came to teach in the West began with a particular emphasis on meditation. The reasons are obvious to us who are so enamored of freedom, discipline does not appear immediately as a way desirable or even feasible. Moreover, our minds overloaded with concepts can make wisdom an empty shell: just a fascinating new series of concepts with which to play, without being processed at all by this manipulation of new and exotic ideas. Moreover, our history has made us skeptical of any new dogmas, ideas, beliefs, and even wisdom. That is why to meditation is the gateway to learning: it gives us to discover, through personal experience, the truth that stands in our hearts. This is not to believe blindly, but to check the validity of teaching through experience. These insights can lead us to reassess the importance and value of our lives. This is where discipline plays its role. It is to do what is appropriate. According Sogyal Rinpoche " This amounts, in this age of extreme complexity, simplify our lives . Simplify our lives, because scatter in many activities, then sit down to meditate before leaving for other entertainment let not really in the process of meditation accomplished. Simplifying our daily life, cons, is a stabilizing factor for our meditation. How can we hope to file the spirit, if it continues to shake it elsewhere? The discipline thus allows the development of meditation, which in turn allows the wisdom of growing up. By unwinding the tension and the blindness of the mind and meditation releases may expressed in the form of wisdom. This is where the study took place in the view (see above). Through meditation, it unfolds with depth and clarity. And the cycle continues: the wisdom nourishes and inspires discipline, etc. .. The practitioner knowing more about our own mind is more able to enforce discipline so clever. We see there is a virtuous circle, a liberating dynamic at the heart of the spiritual path. For practicing-you one ? A difficulty which may also occur in meditation is being very focused on our own experience. There is always a judge us for everything that happens (in meditation or elsewhere for that matter) that evaluates while taking central reference the idea of me: Does this like me or not ? Do I win something or not to do that? Are what I meditates well? Is my meditation is good or not? Etc.. Indeed, it seems clear it is for us to meditate. Who else? It is we who draw benefits and nobody else. If this attitude seems a priori quite logical, the fact remains that it blocks the process of meditation. What is meditation that is our true and profound beyond all fixings egotistical, the sky beyond the clouds. If we meditate on me with as constant point of reference, how can we achieve what is beyond the infinite? Hence the importance of the motivation that governs our practice of meditation. Teachings encourage us to examine our motivation before starting a practice session. Examine our motivation is to say, be realistic about the state of our mind at this point in time: it can be confusing, open, selfish, a bit inspired, excited, etc.. Regardless, there is no decision to be made here: this is just be aware of what happens in us. Then we extend this reasoning to all beings, wishing them the ultimate happiness of enlightenment, what we can express this famous prayer: "By the power and truth of this practice, May all beings enjoy happiness and the causes of happiness; May they be free from suffering and causes of suffering; May they never be separated from the great happiness devoid of suffering; May they remain in the great equanimity, which is free from attachment and aversion. " In acting to make our reasoning more and larger it changes the whole perspective outset: there is more time rehearsing for his own welfare in the short term, but its action is mixed with that of the Buddhas and Bodhisattvas who work tirelessly to benefit beings. The central point of reference not only itself but the infinity of animate beings, and referred no longer a simple well-being temporary but total enlightenment. The way to start the practice is a very powerful way to break free of our habits and connecting with the vastness of our true nature innate. This nature, all living beings as we have and yet do not recognize they suffer a thousand miseries. Imagine how the drop? How to design to realize the nature of the mind which is the common heritage of all beings without thinking only of himself alone? Similarly, when we finish practice we offer for the ultimate good of all beings. When we practice we maintain the view (see above). It speaks of the three noble principles: motivation, Sight and dédicace.Le great master Khenpo in Tibetan Nyoshul said "To achieve complete enlightenment, the more it is not necessary but would be less insufficient. " These three principles make the difference between a meditation that brings instant relaxation, and a real spiritual practice. do more than make In conclusion, we could say that meditation is more about being than doing. Be with yourself, be who you are, be what is at this given time. Just be. There is no time to do something, not even to take action which would be meditation. It is both very natural and quite unusual, as we have become accustomed to involve ourselves in the end, in action in the outdoors and have lost sight of the heart of our being. At this point, I must remember that this text does not purport to represent a complete meditation. For this you can see the following works: - Sogyal Rinpoche The Tibetan Book of Living and Dying , Le Livre de Poche. I quoted extensively in this text. It presents a comprehensive overview not only meditation but also the entire spiritual path. - Mingyur Rinpoche happiness of meditation , Le Livre de Poche. It presents meditation by putting it in connection with recent scientific discoveries on brain function. - Chögyam Trungpa, Practice of Tibetan way , Seuil. The author, one of the first lamas to be taught in the West, this uncompromising way, by removing many illusions that Westerners often feed on the spiritual path. Damien Brohon
Friday, April 30, 2010
Chelsea Charms Pica All
Bill to ban the full veil in public
The bill to ban the veil Full in public space is a law unnecessary and not as effective as they claim because it is unworkable and will be a source of injustice.
The text for the Council of State would include, inter alia, the following two articles:
- Article 1: " No one can in public wear clothing designed to conceal his face. "The breach of the prohibition in Article 1 shall be punished by a second-class ticket of 150 euros." "It may be pronounced as a sentencing alternative or complementary, a citizenship course. "
- Article 2: The text also creates a new crime of" instigation to hide her face because of her sex. " The act imposed to hide his face, for "violence, threats, abuse of power or authority shall be punished by one year in prison and 15,000 euros fine ". This new crime is part of Chapter 5 of the Penal Code which deals with violations of personal dignity.
Stigma Muslims
The Muslim women wear the full veil . They are not a target, the Islam that would be covered. Remember the laws that prohibit headscarves to school . Why do they call this veil "burqa" ? France is at war against the Taliban, against Islamism, the extremist Islam.
Talking burqa is no coincidence. It's just a way of taking French for morons.
An unjust law
Whether you are for or against this type of sailing, and regardless of whether the veil is Islamic or not. Why ban a person to cover? Why force a person to undress? Why go for a law against wearing the "veil" ?
What this veil is a danger to the Republic? It is sufficient that these women reveal their faces when necessary, to seek his children to school for example.
"this law is not made to protect the French society of Islam but women and their rights" they say. Women bare-chested on the beach, prostitutes, pornographic films, that is the French model that women should follow? Here there are no prohibitions.
This law divided the couples
While the choice of wearing the full veil is that of the woman, why do they accuse the husband? Section 2 is a weapon to the woman and a threat to the husband. The wife could accuse her husband of something he was not responsible. Sometimes women report rape against an innocent man. The husband Will it really imposed the veil? How do they prove the guilt of the husband? Such a law would be unjust and evil.
the full veil is a French problem
France does not pass through the crisis, the French have no problem of unemployment or insecurity, no problem on pensions farmers have no problems, everyone is happy. Precisely for this reason that Muslim women have decided to create a little unrest in French society. It is true that we ended up bored in France.
If the "burqa" no, journalists would no longer have anything to write, it must sell the paper.
Wednesday, March 24, 2010
What Does A Stair Stepper
Collage "The Good Life # 1" has been etched in numbered limited edition (30 copies) in very EDITIONS DEFINED classes. If you're trying to buy it here on the site Editions: HERE
Sunday, February 28, 2010
Sunday, February 21, 2010
Capillary Broken Chest
The controversy of the Quick halal
The fast food chain Quick has decided to sell only halal food in eight of its 350 French restaurants. The turkey has replaced pork, the rest of the meat is slaughtered according to Muslim rites. For the French chain of fast food is a simple experiment to adapt to demand, the local Muslim population here. "We just want to see how customers react to this offer" says the brand (Lemonde.fr).
This experiment is not accepted by a handful of politicians. The mayor of Roubaix Rene Vandierendonck, regional candidate, former law professor and civil liberties, has filed suit against the Quick Roubaix. A complaint of "discrimination".
Here is a summary of arguments they put forward to ban the Quick exclusively halal:
The fast food chain Quick has decided to sell only halal food in eight of its 350 French restaurants. The turkey has replaced pork, the rest of the meat is slaughtered according to Muslim rites. For the French chain of fast food is a simple experiment to adapt to demand, the local Muslim population here. "We just want to see how customers react to this offer" says the brand (Lemonde.fr).
This experiment is not accepted by a handful of politicians. The mayor of Roubaix Rene Vandierendonck, regional candidate, former law professor and civil liberties, has filed suit against the Quick Roubaix. A complaint of "discrimination".
Here is a summary of arguments they put forward to ban the Quick exclusively halal:
- Secularism : Rene Vandierendonck (Socialist Party) said defend secularism. "We want to preserve diversity. "He said in Lemonde.fr. "Yes to diversity, not exclusion," says he
- Exclusive Product: "Why Roubaix would be forced to go to Lille or elsewhere for bacon? "Said Mr. Berton . It wants to "enforce a commercial offer non-discriminatory". For Richard Mallié , UMP Bouches-du-Rhone, "Precisely because [fast food] leaves no choice for non-Muslim customers that this attitude is unacceptable. " (Lemonde.fr)
- Principles Republicans the UMP North Sébastien Huyghe condemns "acts contrary to the principles of our Republic".
- Luc Chatel, the government spokesman said it was "not a fanatic communalism" (Lemonde.fr)
- Islamophobia: "In twenty years, France will be an Islamic republic. "Said Eric Dillon , head of the FN list in the North.
- Payment of Tax: according Marine Le Pen, vice president of the National Front, "Whoever comes in this Quick purchase actually pay a fee to Islamic organizations certification (...)" That
Wednesday, February 17, 2010
How To Attain Fake Abortion Papers
Buddhism and the environment, ancient wisdom for contemporary issue
How Buddhism does consider the relationship between man and his environment? This philosophical tradition, born 2500 years ago at the foot of the Himalayas, allow it to shed new light on an issue so contemporary?
In fact, Buddhists address the issue of the environment on many levels. Firstly, a philosophical perspective, the concepts of interdependence and universal responsibility. Then, depending on the angle spiritual with specific rituals that often borrowed from the old shamanistic background of Asia. Finally, for those responsible for community practitioners Lerab Ling, a view entirely concrete, that is to say the management of its energy purchases of food and waste.
Reportage Lerab Ling, a Tibetan Buddhist center located about an hour north of Montpellier.
To listen or download on the website of Radio France Internationale: Buddhism and the environment.
Thursday, January 28, 2010
Tuesday, January 26, 2010
Wednesday, January 20, 2010
Quotes For Invitation Celebrate 25 Birthday
Council of heart in a nutshell
Jamyang Khyentse Chokyi Lodro
Tribute to Guru Rinpoche, the Lord of Urgyen, unique object of refuge!
This outstanding support, this life full and free gifts in a human body, is very difficult to obtain.
Since we obtained this time, let us strive to realize the full potential
Without wasting let indecision.
The root of all phenomena is your own mind.
If you do not look, he revels in the experiments and shows expert in games of illusion. But if you
observe it directly and precisely, he is free to all foundation and origins,
In essence, it is empty of what occurs, and goes home.
All phenomena of samsara and nirvana are nothing else
Whether pure or impure dynamic demonstrations of your own mind -
In reality, nothing, neither samsara nor nirvana exists.
Pure from the beginning, open and empty,
without falling into the concept of emptiness "empty"
Instead, it is done spontaneously in nature light.
This is the basis for the emergence of the compassion of the awakened presence.
The Presence is beyond any description and any verbalization;
The variety of appearances and samasra nirvava rises as its dynamism.
The event and the one who manifests are not distinct -
In this non-dual state, remain unaltered.
Body: free to walk, sit and move. Stay
call: following the natural flow of respiration. Stay
spirit: no further thoughts of attachment. Stay
In a state of mind totally free, open - spacious -
quietly contented - relaxed. Stay
Jamyang Khyentse Chokyi Lodro
Tribute to Guru Rinpoche, the Lord of Urgyen, unique object of refuge!
This outstanding support, this life full and free gifts in a human body, is very difficult to obtain. Since we obtained this time, let us strive to realize the full potential
Without wasting let indecision.
The root of all phenomena is your own mind.
If you do not look, he revels in the experiments and shows expert in games of illusion. But if you
observe it directly and precisely, he is free to all foundation and origins,
In essence, it is empty of what occurs, and goes home.
All phenomena of samsara and nirvana are nothing else
Whether pure or impure dynamic demonstrations of your own mind -
In reality, nothing, neither samsara nor nirvana exists.
Pure from the beginning, open and empty,
without falling into the concept of emptiness "empty"
Instead, it is done spontaneously in nature light.
This is the basis for the emergence of the compassion of the awakened presence.
The Presence is beyond any description and any verbalization;
The variety of appearances and samasra nirvava rises as its dynamism.
The event and the one who manifests are not distinct -
In this non-dual state, remain unaltered.
Body: free to walk, sit and move. Stay
call: following the natural flow of respiration. Stay
spirit: no further thoughts of attachment. Stay
In a state of mind totally free, open - spacious -
quietly contented - relaxed. Stay
Gangtok late 1950, with the permission of Terton Sogyal Trust
The Presence of the Body of reality, not born,
is not created by causes and circumstances but naturally arises.
is not created by causes and circumstances but naturally arises.
live in all its freshness and nudity,
It is neither altered by thoughts about a gripper and objects apprehended
Ni by an understanding born of mental analysis. In
meditative stability of its natural course - Stay.
"Stay" is an empty expression -
In reality, it is totally free of what remains and is able to stay. This Presence
-emptiness is the very face of reality Corps: Stay continually
this recognition without distraction.
There is no end to the activities and the illusions of samsara:
more you select, the more they increase.
concerns caused by the enemies and friends are growing,
engenders progressive causes bad rebirths.
Instead, then turn your mind toward the Dharma!
If you integrate your three doors and the Dharma,
You will enter the path to liberation and enlightenment. You will not
bitter regret at the death
And in this life and beyond, you will undoubtedly happiness happiness.
Kalimpong, circa 1950, Sogyal Rinpoche, courtesy Terton Sogyal Trust
Whoever you testified such goodness
Your master, inseparable Urgyen Chenpo,
Visualize it on top of your head and in your heart, And
grow to it a fervent devotion and straightforward.
Anyway amount, circumstances, good or bad, happiness or sadness,
Put yourself in the master, your only father And ask him
unite your mind inseparably hers.
At the time of death, abandon all thoughts of attachment or aversion, View
Urgyen Guru, your master, above your head,
And your conscience taking the form of a small sphere marked with a HRIH
Dissolve it in the heart of the lord Urgyen Chenpo.
If you meditate and practice in this way, constantly
At the time of death, clarification will be easy.
therefore read the prayer of aspiration Zandok Palri1.
In conclusion, the practice of Dharma is to: Cut
attachment to samasara,
Cultivate kindness and compassion for all beings of the six destinies,
And completely tame this mind of yours.
I beg you, take this to heart and put it into practice constantly - do it, I implore you!
Colophon
Although I practice point to myself,
This brief council - the lyrics of Sublime Beings
the past was written by one who has no Dharma, the parasite one stubborn
called Chökyi Lodrö
Intends to Pelu, practitioner blessed
Only not to ignore his request.
Sarva Mangalam
Note 1 - Prayer for rebirth in the next life to Zandok Palri Mountain (color-of-copper) the pure field of Guru Rinpoche.
This new translation by Philippe Cornu, revisited in consultation with the Tibetan text now available, based on the initial translation of Sogyal Rinpoche performed during the first summer retreat under his leadership, St Cézaire near Grasse, in August 1981. When she moves away, it's better just to clarify terminology and to strengthen the translation of the Tibetan origin.
It is neither altered by thoughts about a gripper and objects apprehended
Ni by an understanding born of mental analysis. In
meditative stability of its natural course - Stay.
"Stay" is an empty expression -
In reality, it is totally free of what remains and is able to stay. This Presence
-emptiness is the very face of reality Corps: Stay continually
this recognition without distraction.
There is no end to the activities and the illusions of samsara:
more you select, the more they increase.
concerns caused by the enemies and friends are growing,
engenders progressive causes bad rebirths.
Instead, then turn your mind toward the Dharma!
If you integrate your three doors and the Dharma,
You will enter the path to liberation and enlightenment. You will not
bitter regret at the death
And in this life and beyond, you will undoubtedly happiness happiness.
Kalimpong, circa 1950, Sogyal Rinpoche, courtesy Terton Sogyal Trust Whoever you testified such goodness
Your master, inseparable Urgyen Chenpo,
Visualize it on top of your head and in your heart, And
grow to it a fervent devotion and straightforward.
Anyway amount, circumstances, good or bad, happiness or sadness,
Put yourself in the master, your only father And ask him
unite your mind inseparably hers.
At the time of death, abandon all thoughts of attachment or aversion, View
Urgyen Guru, your master, above your head,
And your conscience taking the form of a small sphere marked with a HRIH
Dissolve it in the heart of the lord Urgyen Chenpo.
If you meditate and practice in this way, constantly
At the time of death, clarification will be easy.
therefore read the prayer of aspiration Zandok Palri1.
In conclusion, the practice of Dharma is to: Cut
attachment to samasara,
Cultivate kindness and compassion for all beings of the six destinies,
And completely tame this mind of yours.
I beg you, take this to heart and put it into practice constantly - do it, I implore you!
Colophon
Although I practice point to myself,
This brief council - the lyrics of Sublime Beings
the past was written by one who has no Dharma, the parasite one stubborn
called Chökyi Lodrö
Intends to Pelu, practitioner blessed
Only not to ignore his request.
Sarva Mangalam
Note 1 - Prayer for rebirth in the next life to Zandok Palri Mountain (color-of-copper) the pure field of Guru Rinpoche.
This new translation by Philippe Cornu, revisited in consultation with the Tibetan text now available, based on the initial translation of Sogyal Rinpoche performed during the first summer retreat under his leadership, St Cézaire near Grasse, in August 1981. When she moves away, it's better just to clarify terminology and to strengthen the translation of the Tibetan origin.
Friday, January 15, 2010
Evening Primrose Oil Breakout
The debate over the wearing the burqa passionate
Salam alaykum,
On the set of Hi Earthlings! (Canal +) Thierry Ardisson invited a young woman named Delilah (single, I want to say) fully veiled ( full veil). More than 2 million viewers watched the show on Canal +.
Delilah had the courage to debate with a man who used to handle the language, Mr. Cope. Alone on the stage, she faces two men! Delilah decided herself to wear the veil, that is his choice as would the other. But many do not hear it like that is the case of officials who were invited in Ardisson:
normally constituted, I need to see to whom I am addressing. In our era, an era of image and information, the identity of each of us takes much greater importance. And yes, we must move with the times! Several reasons make me think that in our time this veil that hides the face danger. How, for example a woman may marry if her husband can not see it? I have a lot of other issues.
also this type of veil is not Islamic . We are not beasts but men. Islam is the light that enlightens our hearts; appearances are misleading. Allah gives us the knowledge that if he allows it, this does not mean that He forbids us to know, know, try to understand, to think, to question each day He made .
Salam
Salam alaykum,
On the set of Hi Earthlings! (Canal +) Thierry Ardisson invited a young woman named Delilah (single, I want to say) fully veiled ( full veil). More than 2 million viewers watched the show on Canal +.
Delilah had the courage to debate with a man who used to handle the language, Mr. Cope. Alone on the stage, she faces two men! Delilah decided herself to wear the veil, that is his choice as would the other. But many do not hear it like that is the case of officials who were invited in Ardisson:
- Jean-Francois Cope burqa is a danger that women wearing the veil could carry a weapon.
- For Michel Cymes, it is better ban the burqa to avoid their husbands force their wives to wear it.
normally constituted, I need to see to whom I am addressing. In our era, an era of image and information, the identity of each of us takes much greater importance. And yes, we must move with the times! Several reasons make me think that in our time this veil that hides the face danger. How, for example a woman may marry if her husband can not see it? I have a lot of other issues.
also this type of veil is not Islamic . We are not beasts but men. Islam is the light that enlightens our hearts; appearances are misleading. Allah gives us the knowledge that if he allows it, this does not mean that He forbids us to know, know, try to understand, to think, to question each day He made .
Salam
Sunday, January 3, 2010
Subscribe to:
Posts (Atom)