Category Archives: meditatie

Tantra – dimensiunea sacra a erotismului II

Daniel-Odier-Tantra

E relativ usor sa abandonam conceptele mondene, insa e mult mai greu sa abandonam conceptele filozofice si religioase. Ne declaram cu mandrie atei, credinciosi, budisti, crestini, musulmani, hindusi, tantrici. Divinul nu poate fi cunoscut astfel. Ce deosebire este intre un ateu si un credincios? Niciuna. Sunt cele doua fete ale aceleiasi monede. Nu e vorba de a crede sau a nu crede, e vorba de a comunica cu natura mintii tale. Nu e nevoie de nicio credinta. E la fel ca si cum ai plonja intr-un lac. Mult prea des preferam sa ne agatam conceptual de floarea invataturilor si, fara sa ne dam seama, ne construim o armura impotriva divinului. Invataturile cele mai subtile trebuie abandonate pe drum. Curajul unui tantrika este acela de a parasi invataturile odata ce le-a asimilat. Nici macar tratatele tantra nu valoreaza mai mult decat o piele de sarpe lepadata pe pietre. Cand suntem in continua transformare, vine o zi cand Constiinta nu se mai ataseaza de nimic. Atunci se produce trezirea. Doar un abandon total al mintii ne poate aduce deschiderea spre divin. Continue reading Tantra – dimensiunea sacra a erotismului II

Tantra – dimensiunea sacra a erotismului I

Daniel-Odier-Tantra

In tantrism nu exista templu, Dumnezeu, dogme, credinte, nu exista decat un enorm cordon ombilical care conecteaza fiecare fiinta si fiecare lucru cu divinul. A cunoaste trezirea inseamna a trai aceasta intelegere in totalitatea ei, chiar si numai pentru o clipa. Continue reading Tantra – dimensiunea sacra a erotismului I

The Compassion Book II

The Compassion Book

16.Whatever you meet unexpectedly, join with meditation.

The unexpected will stop your mind. Rest in that space. When thoughts start again, do tonglen, breathing in whatever pain you may feel, thinking that others also feel like this, and gradually becoming more and more willing to feel this pain with the wish that others won’t have to suffer. If it is a “good” shock, send out any joy you may feel, wishing for others to feel it also. Continue reading The Compassion Book II

The Compassion Book I

The Compassion Book

“For many years, the fifty-nine slogans that are contained in this book have been the primary focus of my personal practice and teaching. These Tibetan Buddhist slogans (called lojong, or “mind-training” teachings) offer pithy, powerful reminders on how to awaken our hearts in the midst of day-to-day life, under any circumstances.”

1.First, train in the preliminaries.

The preliminaries are also known as the four reminders. In your daily life, try to:

1.1. Maintain an awareness of the preciousness of human life.

1.2. Be aware of the reality that life ends; death comes for everyone.

1.3. Recall that whatever you do, whether virtuous or not, has a result; what goes around comes around.

1.4. Contemplate that as long as you are too focused on self-importance and too caught up in thinking about how you are good or bad, you will suffer. Obsessing about getting what you want and avoiding what you don’t want does not result in happiness.

2.Regard all dharmas as dreams.

3.Examine the nature of unborn awareness.

4.Self-liberate even the antidote.

5.Rest in the nature of alaya, the essence.

6.In postmeditation, be a child of illusion.

7.Sending and taking should be practiced alternately. These two should ride the breath. (Tonglen)

8.Three objects (friends, enemies, neutrals), three poisons (craving, aversion, indifference), and three seeds of virtue.

9.In all activities, train with slogans.

10.Begin the sequence of sending and taking with yourself.

11.When the world is filled with evil, Transform all mishaps into the path of Bodhi heart.

(Use the tonglen approach and breathe in the pain of the situation, wishing that all beings could be free of it. Then breathe out and send loving-kindness to all suffering beings, including yourself.)

12.Drive all blames into one.

13.Be grateful to everyone.

(Others will always show you exactly where you are stuck. They say or do something and you automatically get hooked into a familiar way of reacting. Without others provoking you, you remain ignorant of your painful habits and cannot train in transforming them into the path of awakening.)

14.Seeing confusion as the four kayas is unsurpassable shunyata (complete openness) protection.

15.Four practices are the best of methods.

The four practices are:

15.1. accumulating merit through any actions or words that lessen self-absorption

and thus create more space in your mind and heart,

15.2. laying down evil deeds through honest and joyful self-reflection,

15.3. offering to the dons* by welcoming mishaps because they wake you up

15.4. offering to the dharmapalas** by expressing your gratitude to those who protect the teachings that help you and your fellow beings to wake up.

*don= a sudden wake up call

**dharmapalas= the protectors; outer situations that bring us back when we stray into unkindness and confusion of all kinds

Source: The Compassion Book – Pema Chodron

 

In cautarea miraculosului II

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Statuile din Japonia si China care il infatiseaza pe Buddha sunt complet diferite de cele diin India. In India, Buddha are burta mica, dar pieptul mare. In Japonia si China este complet diferit; acolo el este reprezentat avand burta mare si pieptul mic. Pentru noi, statuile acestea arata ciudat; credem ca sunt gresite sau chiar urate. Dar de fapt, sunt foarte corecte deoarece atunci cand un om ca Buddha respira, el o face umflandu-sii mult burta – care este si calea naturala de a respira.

O persoana inocenta, cum este Buddha, nu poate respira cu pieptul; este un mod artificial si nenatural. Iar cand respiri dilatandu-ti burta este normal ca ea sa devina mai mare si mai rotofeie. Acele statui care il infatiseaza pe Buddha avand o burta foarte mare sunt simbolice. In realitate nu a fost chiar asa, insa trebuia sa fie reprezentata ideea de inocenta si naturalete.

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Vorbim de persoane precum Gurdjieff – care, intr-un anume sens, a fost o persoana dezradacinata – deoarece el nu apartine unei traditii milenare. Mai mult decat atat, Gurdjieff, in peregrinarile sale, a intalnit aproape doua duzini de mistici, fiecare dintre ei apartinand unor scoli diferite. De la aceste surse si-a obtinut bogatiile sale, bogatii care apartin unor instrumente spirituale diferite unul fata de celalalt. Continue reading In cautarea miraculosului II