Vajrayana

This study surveys the introduction of astrology into East Asia with a primary focus on the Buddhist experience of Indian and Iranian astrology during the eighth and ninth centuries. It is argued that prior to the introduction of Esoteric Buddhism during the 8th century, the Chinese sangha had no pressing need to observe astrology. However, following the rising popularity of Tantric rituals, which require proper timing according to non-Chinese astrological conventions, Chinese Buddhism took a deep interest in astrology. This in turn prompted a wider interest in astrology among Chinese elites, encouraging the translation of more foreign works on astrology, even outside of a Buddhist context. It is shown that around the year 800 there was a shift from Indian to Iranian sources of astrology, most likely as a result of ethnic Iranians working at court. Iranian astrology, which included a rich system of horoscopy rooted in the earlier Hellenistic tradition, prompted a booming popular interest in astrology. Buddhists subsequently took up practice of horoscopy for themselves. Chinese Buddhist astrology was then exported to neighboring countries, most notably Japan where it influenced medieval religious and court cultures.

Источник: https://www.lotsawahouse.org/tibetan-masters/mipham/satirical-advice-four-schools . Перевод с тибетского на английский: Adam Pearcey, Rigpa Translations, 2005, с бесценной помощью Khenpo Dorje. Перевод с английского: Игорь Калиберда.

https://www.tibshelf.org/theguidebooktothehiddenlandofpemoko
The Guidebook to the Hidden Land of Pemoko is a revealed treasure text included in the Jatson Nyinpo’s Embodiment of the Precious Ones, the Konchok Chidu. It is a prediction text about the future degenerate times and purportedly the first guidebook to the hidden land of Pemoko.

Líder espiritual de la tradición vajrayana en Argentina, dirige el primer Centro para la enseñanza y la práctica tradicional del budismo tibetano de Latinoamérica desde 1992 junto a Lama Sangye Dorje, bajo la bendición de Dorje Chang Bokar Rinpoche y su santidad Gyalwang Karmapa.

Edición especial «Mujeres y budismo en los países de habla hispana»

* Entrevista vinculada al centro de Dharma de Hacia una preciosa existencia humana. Traducción y transformación en el budismo tibetano bonaerense (2018).

Grant Morrison is one of the world’s most acclaimed comic writers, known for both metafictional stylistic experiments and his very public penchant for a comparably postmodernist form of occult bricolage commonly called chaos magic. Morrison’s practical and theoretical interests in gnosticism, tantra, etc. inform his output in overt ways and exemplify an influential contemporary approach to yogic traditions in commercial comics. This chapter explores the treatment of Tibetan Dzogchen practice in Morrison’s late 2000s work on Batman, where he applies esoteric Buddhist meditation techniques to the perennial superhero theme of secret, split identities. As Marc Singer (2012) has observed, Morrison tackled similar motifs a decade earlier in The Invisibles, but where that opus generally celebrated the disruptive potential of the titular anarchist collective’s fragmented selves, here Batman’s fractured psyche forms the story’s central conflict. Transformational ego-transcendence through a solitary ‘dark retreat’ ritual akin to sensory deprivation becomes his means for survival, but even as the details of the rites draw on Buddhist traditions, the way Morrison depicts the experience and deploys the theme of isolation throughout can be read as emblematic of an individualized initiatory ordeal rooted more in the ceremonial magic of Aleister Crowley than in Tibetan Vajrayana.

How to read a text and how to hear a text. How to open words and syllables so that knowledge arises within your own body, within your inner awareness. When you are located in mind alone, when you are located in conceptualness and concrete mind alone, you will be locked in and contained. William Reich described concrete minds as living machines. Concreteness can be described as rigidity, a mode of tense cognitive activity. Strangely enough, concreteness with its compulsiveness, its drivenness can distort the sense of presence and the sense of reality. The concrete mind in its literalness struggles to find the right solution. The literal view can be narrow, highly vigilant and stimulus−stimulation bound. The concrete mind struggles to find the right solution relentlessly. Of course whatever the solution, it never is enough. One becomes stuck in the stimulus of the word and stuck in the signification of the word. The nexus between the signifier and signified is without space and is densely bound.

Авторы: Винокуров Владимир Васильевич, Давыдов Иван Павлович, Дмитриев Сергей Владимирович, Панин Станислав Александрович, Родиченков Юрий Фёдорович, Сурина Лидия Алексеевна, Телемский Олег Валерьевич. ISBN: 978-5-519-60562-5. В юбилейный пятый том коллективной монографии, написанный сотрудниками и выпускниками кафедры философии религии и религиоведения философского факультета МГУ имени М.В. Ломоносова и их коллегами, решившими таким образом поздравить своего соавтора В.В. Винокурова с 60-летием, вошли работы, касающиеся различных аспектов изучения культурных феноменов алхимии, магии и оккультизма – как средневековых, так и современных, как западных, так и восточных. Эта проблематика не нова для авторского коллектива «Magnum Ignotum», поскольку уже неоднократно находила свое отражение на страницах 1, 2 и 4 томов данного многотомного издания. В разделе «Восток» публикуется вторая часть буддологического исследования С.В. Дмитриева, посвященная психопрактикам тибетской Ваджраяны.

Our desires for fashion, our addiction to cheap clothes, our fixation on surface looks. Can we find ways to make what we wear more positive? Here's a quirky, irreverent way to consider what's a more sustainable way to be with—and still enjoy—fashion. This little book shows that fashion isn't shallow but connects us to the depths of existence. Especially today, fashion can tell us something about life, and this series of meditations and conversations between fashion "hacktivist" von Busch and Buddhist teacher Josh Korda shows how a Buddhist perspective on fashion can help us engage with clothes in wiser ways. It may seem a Buddhist approach to fashion would be about denying fashion and living an ascetic life in dull robes. However, Buddhism can teach us to be more present and take more pleasure in fashion. With practice and reflection, we can live a wiser life with the consumption of clothes.

An analysis based on "Harmonizing the Statements on Empowerment by the Accomplished Masters Nāropa and Maitrīpa" (Mkhas grub nā ro mai tri dbang gi bzhed pa mthun par grub pa) by the Tibetan master of the Kagyü (Bka’ brgyud) School Shamar Chökyi Drakpa Yeshé (Zhwa dmar 04 chos kyi grags pa ye shes, 1453–1524)

Our lack of awareness of Being results in bewildering experience. The intrinsic inner radiance, the inner light of Being arises out of primordial luminous spaciousness, the unbound openness of unbound pure potentiality. When this primordial ground of Being is veiled and obscured by the lack of experiential awareness, we can be locked into dualistic experiences, and consequently the non-dual nature of the field of Being is experientially foreclosed. The sense of indivisibility of all phenomena and awareness is experientially foreclosed. The capacity to see into, feel into and see through the lucidity of phenomena as the very field of Being becomes foreclosed and densified. We then live contained in mind alone. There is no experience of the field of Being. Without the field of Being we easily become things and objects both to our self and to others.

Como siempre hace falta revisar y aclarar conceptos y reforzar otros ya aprendidos, he preparado este pequeño resumen que de alguna manera expone los aspectos esenciales de la práctica budista vajrayana que estamos siguiendo y que además establece los lineamientos esenciales para seguir un camino claro, específico y efectivo para el logro de las realizaciones, que no es otra cosa que la sabiduría derivada de la propia experiencia de poner en práctica lo que se enseña y aprende. Además, como el tema es complejo, nuevo, desconocido, profundo y sutil, para aprender el Dharma es necesario comenzar a erradicar los puntos de vista erróneos y sustituirlos por los comprobados puntos de vista. Esto es especialmente recomendable cuando se habla de tantrismo, en virtud que la palabra evoca a muchos practicantes espirituales conceptos distintos a los que se enseñan en el tantra budista vajrayana, dado que existe la tendencia confundirlo con el tantrismo hindu que se enfoca principalmente en la unión sexual como vía a la realización. La práctica del Budismo Tántrico por el contrario muy poco tiene que ver con este enfoque y se dirige más bien hacia el autoconocimiento y la aplicación de técnicas de meditación contando con la ayuda de métodos y medios hábiles para destruir lo que llamamos las raíces del apego, el odio y la ignorancia, según el budismo los tres orígenes de todo mal, y de esta manera poder acceder a la naturaleza esencialmente pura de la mente. LA ENSEÑANZA BÁSICA DEL BUDISMO TANTRICO O VAJRAYANA El tantrismo tibetano constituye una forma práctica de budismo abundante en métodos y técnicas para lograr el ejercicio práctico de todas las enseñanzas del budismo mahayana. En contraste con Las formas teóricas del budismo, tales como son expuestas en Sautrantika, Vaibhassika, Madhayamika, Yogacara, Hua Yen, Tien Tai, etcétera, el tantrismo budista pone su énfasis en la práctica y realización, más que en especulaciones filosóficas. Sus principios centrales y prácticas pueden resumirse del modo siguiente: 1. Toda existencia y manifestación puede encontrarse en la propia experiencia. Esta experiencia está dentro de la propia mente y ésta es la fuente y el creador de todas las cosas. 2. La mente es infinitamente vasta, es un complejo de maravillas profundamente insondable, siendo su inmensidad y profundidad

We have two ways of knowing. Our mind knows forms, things, both subtle and gross. Faces, hands, buildings, trees, math formulas, mind knows subject and the mind knows otherness. The mind knows dualities, the mind knows me and you, us and them, and this and that. Mind knows time, mind knows the past, the present and the sense of the future. The mind knows things and entities, the mind knows beings, infinite numbers of beings and things. The mind knows difference. The mind thinks conceptually, feels affectively, imagines through imagery, the mind has sense and the mind has memory. The mind knows dualistically.

In the Gudyargarbha tantra there is this most wonderful verse. Appearances, sounds, and thoughts are the diety, mantra and the state of dharmakaya. What this wonderful language brings forward into our awareness is the amazing understanding that self liberation is the direct experiencing of the appearing of appearances.

Doctoral dissertation completed at the University of Wisconsin – Madison under the supervision of Prof. Geshe Lhundub Sopa. Originally published by University Microfilms International, Ann Arbor, MI, USA. UMI underwent multiple name changes and changes of ownership. The current [6 Jan 2022] publisher is named "ProQuest."

Digital Dictionary of Buddhism entry. June, 2015. Details the history and contents of Amoghavajra's Xiuyao jing 宿曜經, an astrology manual attributed to Mañjuśrī Bodhisattva compiled in Chinese between 759-764, but with no known parallels in Sanskrit or Tibet.

Since Heyerdahl published his 'Maldive Mystery', many books, articles and guides about the Maldives mention sunworship, pyramids, waves of immigrants, attacks by lionpeople and other such fallacies in their historical outline of the Maldive archipelago. These distortions of truth are common in all of Heyerdahl's books, which are less about serious research than about displaying himself and his improbable theories as loudly as a film star would.

Эта садхана была написана Кусали Ваджра Дхармой, также известным как третье перерождение в линии Тхукванов Лобсанг Чойкьи Ньимой (thu'u bkwan blo bzang chos kyi nyi ma, 1737 - 1802). Она находится в восьмом томе его десятитомного собрания работ.
Махачакра Ваджрапани является одним из пяти божеств, составлявших основную практику основателя школы Гелуг Ламы Цонгкхапы.

A person's own inner most awareness and the movements within their awareness field bring forth their direct personal experience of their cosmological archetypal field of awareness. This spontaneous event is given to us within the archetypal realm of awareness. The archetypal dimension manifests itself as us, and reveals itself to us through our experience of its self-manifestation.

This study investigates the sources of Japanese Buddhist astrology and astral magic while also examining their later developments, arguing that a significant amount of such arts actually originated in the Near East. Two types of Buddhist astrology are identified: “Mikkyō Astrology,” which was primarily used to determine auspicious days for rituals in Shingon and Tendai, and Sukuyōdō, the sole Japanese tradition to practice horoscopy. The role of astral magic within these Buddhist traditions is furthermore examined, with a particular focus on the Japanese reception of icons that in large part originated from Iranian sources that had been earlier received in Tang China. Finally, this study attempts to demonstrate the larger cultural significance of Buddhist astrology in medieval Japanese society.

Kotyk, Jeffrey. "Japanese Buddhist Astrology and Astral Magic: Mikkyō and Sukuyōdō." Japanese Journal of Religious Studies 45, no. 1 (2018): 37-86.

Timeless awareness is the essence of Dzogchen. Time experienced within timeless awareness is also an expression of the essence of Dzogchen. Dzogchen is an ancient form of Tibetan mystic humanism. Dzogchen makes the essential distinction between mind and awareness. A person can be located in mind alone and locked in time. As a person shifts from being located in mind alone (mindfulness) and goes beyond mind alone (mindfulness), one becomes aware of their own awareness. As we focus our awareness on our own innermost awareness, vast dimensions of awareness begin to open and self-reveal its nature to us. Awareness is a multidimensional experience and this awareness is infinite in its horizons. The innate qualities of awareness are spaciousness or openness or emptiness. Another quality of our awareness is luminous radiance and still another is awareness as energy. Awareness is alive and is both vast stillness and unceasing movement. The Union of Mind and Awareness When a person is able to experience the union of their mind and their awareness, then the person has a simultaneous experience of being in time and in timeless awareness. The mind is the place of thinking, feeling, sensation, memory and imagination and the mind is the mode of knowing singularity and difference in the world. This is the realm of ordinary knowingness and this is the realm of duality. Our mind is the realm of time. This time bound knowing is the knowing of you and I, us and them, this or that in time and place.

In the summer of 2013 at the Tibetan Center in Poolesville, Maryland the great Lama YangThang Rinpoche gave instruction on the practice of the great compassion, or as he described the practice, as being the practice of Absolute Compassion. The instruction was to extend the light of awareness into the world and into the cosmos. Extending the light of awareness into the present moment of a person, extending the light of awareness into the past time of the person and extending the light of awareness into the future time of the person. This truly is the great practice of the great compassion and everyone can practice this extension of the light of awareness. This very proactive praxis brings forth the light within us and fills us with the light of the field of awareness. It is great to practice this vast practice. Of course it takes a boldness of intention and passion of heart. Extending the light of our innermost awareness into the present of those we love, and into the past of those we love, and then extending the light into their future of those we love is self-liberating. The light of awareness illuminates experience, metabolizes experience, opens us into un-bound awareness, undoes fixated-ness, and brings forth luminous intensity. The light of awareness is pure potentiality. The same practice can be used with those whom we hate or dislike or whom disgust us. This practice of extending the light of awareness deepens our own experience of becoming aware of awareness. As we practice extending the light of awareness, awareness itself completely opens up for us and deepens our experience in depth and breath. In time we begin to experience the true secret of this praxis. Timeless awareness begins to be experienced by us and sustained by us. Timeless awareness is the

La tesis explora etnográficamente el proceso de adaptación que viene dándose hace algunas décadas del budismo tibetano al contexto bonaerense y, especialmente, dentro de la comunidad del centro de práctica y enseñanza budista tibetano, el Kagyu Tekchen Chöling.
Realizamos un breve recorrido histórico a modo de introducción al budismo, sus escuelas y el proceso de globalización de esta tradición a partir del cual se hizo presente en la diversidad religiosa argentina. Mostramos algunas de las ideas más recurrentes en el centro de Dharma, las cuales dan forma a lo que presentamos como "comunidad de habla o de lenguaje", ordenadas en tres entradas de un Glosario Conceptual. Realizamos también una descripción etnográfica del centro de Dharma como contexto de práctica del "entrenamiento espiritual budista" en vías de alcanzar una transformación de sí a partir del conocimiento anclado en la experiencia que, en su grado más alto de compromiso, supone un modo de vida: el camino del bodhisattva. El objetivo de transformación fue problematizado a partir de la idea de trabajo de sí y, para eso, tuvimos en cuenta la inscripción de dicho entrenamiento en el linaje Kagyu del budismo tibetano y el rol de los lamas dentro del centro. Desarrollamos la idea de que las prácticas del dar se convierten en modos de relación enraizados en la moral budista y, a partir de una reflexión sobre otra práctica central, la meditación analítica, revisamos la categoría de dividuo desde el debate individuo, dividuo, porosidad.
Para ello, problematizamos antropológicamente la traducción y la articulación con sentidos locales como una vía para abordar el fenómeno de la adaptación del budismo tibetano al contexto bonaerense y estudiamos la transformación que los argentinos conversos al budismo sin antepasados orientales realizan en sus modos de experimentarse a sí mismos, su relación con otros seres y su relación con lo existente.