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 Η Θιβετιανή Βίβλος των Νεκρών : The Tibetan Book of the Dead (e-book)

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ΔημοσίευσηΘέμα: Η Θιβετιανή Βίβλος των Νεκρών : The Tibetan Book of the Dead (e-book)   04.09.08 11:50

White Tara : Deity of Compassion



Her love heals the source of disease, bringing health, strength, longevity and beauty.

White Tara is a deity which embodies the spirit of Compassion. She wears the Bodhisattva ornaments. A Bodhisatva vow is to continue to return to this world until the enlightenment of allsentient beings. The White Tara "Wow" is to know her love... to know love... and the inate desire that arises from love which is to share love with all, recognizing our oneness. The Rainbow Body practice is often identified with her. The white of her light when put through the prism of this life shines through as a rainbow, representing the diversity of all life. She is the experience of oneness of all colors, all beings and her love and compassion for all comes from loving herself which is all. She has seven eyes, the two usual ones, one in the middle of her forehead and eyes in her hands and feet. This symbolizes that all of her activities are done with omniscient awareness. She is said to bring health and prolong life. Operating from the space of this compassionate love generates a long and fulfilling life.

The Myth of White Tara

The myth of the White Tara began when she showed up as the tear of Avalokiteshvara, also known as Chenzereng, who the Dali Lama is a reincarnation of. She appeared when Avalokiteshvara, the Buddha of all Buddhas, moved into a state of compassion... when his mind and his heart met in wisdom... and the suffering he saw because the the lack of this balance, made him cry. Then he could see Her... or it is said she appeared. For that is who she is, the compassion expressed in that tear. It could be said the tear cleared the eye to see her. She is the expression of compassion. It is time to let the waters flow... let our tears cleanse and nourish... let it dissove fear in all its manifestations especially hatred. Like the water thrown on the Wicked Witch of the west... melting, melting... let the fear melt as we see we are one with all.

White Tara Invocation

TARA
Sprung from Divine Tears
First Named Wisdom Moon
Vowed To Attain Enlightenment
Only In Female Form
To Rescue Us from All Fear
Remove All Obstacles
And Transform the World of Suffering
Into the World Of Peace.
SEE HER COMING TO YOU, GLEAMING,
SEATED ON THE FULL MOON.

WHITE TARA
Numinous Core at the Heart
Of the Octave of Compassionate Being
Radiating Loving Kindness
In the Ten Directions
Healing, Protecting, Prolonging
Life and Increasing Fortune
Transforming the World of Separation
Into the World of Connection.
SEE HER COMING TO YOU, SMILING,
THE FULL MOON BEHIND HER HEAD.


Padma Sambhava : Τhe writer of the Tibetan Book of the Dead





Bardo Thodol : The Tibetan Book of the Dead

The Bardo Thodol also spelled Bardo Thotrol, translated as The Tibetan Book of the Dead, for centuries it was passed down orally. This ancient text was first put into written form by the legendary Padma Sambhava in the 8th century A.D. Translated, Bardo Thodol means "liberation by hearing on the after death plane". The book acts as a guide for the dead during the state that intervenes death and the next rebirth.

This scripture (The Bardo Thotrol) from Tibetan Buddhism was traditionally read aloud to the dying to help them attain liberation. It guides a person to use the moment of death to recognize the nature of mind and attain liberation.

It teaches that awareness once freed from the body, creates its own reality like that of a dream. This dream projection unfolds in predictable ways in ways both frightening and beautiful. Peaceful and wrathful visions appear, and these visions can be overwhelming. Since the awareness is still in shock of no longer being attached to and shielded by a body, it needs guidance and forewarning so that key decisions that lead to enlightenment are made. The Tibetan Book of the Dead teaches how one can attain heavenly realms by recognizing the enlightened realms as opposed to being drawn into the realms of seduction that pull incorporeal awareness into cyclic suffering.

Twelve centuries after the death and final enlightenment of the historical Buddha (c. 500 BC), the religious tradition bearing his name crossed over the Himalayan mountains and entered Tibet. From the early seventh century onward, Buddhism became firmly entrenched in all aspects of Tibetan society. This wholesale transformation of Tibet, however, was not entirely without its conflicts. When Buddhism first reached Tibet, it encountered what appeared to be an older indigenous religion commonly referred to as Bon. The Bon religion is believed to have originated in the ancient land of Tazig (referring generally to the direction of Persia). From there the religion took root in the Zhangzhung Valley, located in western Tibet near Mount Kailash, and ultimately spread eastward.

The nature of this ancient Bon, founded by Tönpa Shenrab (sTon pa gshen rab, "The holy teacher Shenrab"), is difficult to assess since no written records from the period have survived. The oldest extant Bon scripture dates from the late ninth century, long after Buddhism had already pervaded nearly every aspect of Tibetan culture. The early confrontation of the two traditions fundamentally altered much of the Bon religion, especially its monastic institutions and metaphysical doctrines, making it almost unrecognizable as a separate entity apart from Buddhism. Nevertheless, the claim of Bon-po ("followers of Bon") and of Tibetan Buddhists alike--that the Bon religion possesses its own distinctive identity--must be respected and taken seriously. The tradition has survived and indeed to some extent continues to flourish not only in Tibet itself, but also in Nepal, India, Europe, and the United States. Several significant examples of Bon literature and art are included in our exhibit, together with works of the better known tradition of Tibetan Buddhism. The foundational doctrines of Tibetan Buddhism are derived from the words taught by the Buddha almost two thousand five hundred years ago. The basic teachings of the Buddha (the so-called Four Noble Truths) begin with a recognition of the discomforts and frustrations of normal human existence. It is taught that the source of this frustration and distress does not rest in the nature of the world or in the mysterious intentions of a divine being, but rather in the intellectual and emotional confusions of human individuals themselves. Buddhism maintains that the suffering experienced in life can be completely uprooted and eliminated by clearing away these confusions, and prescribes specific methods for the successful accomplishment of this goal. Basic Buddhist practice, therefore, consists of following a disciplined path of intellectual and spiritual development requiring the radical examination of one's existential situation and profound and persistent changes in one's attitudes, behavior, and psychological orientation. The ideal Buddhist practitioner adheres to a strict moral code, trains rigorously in meditation, and endeavors tirelessly to develop compassion and insight.

Philosophically speaking, the confusions that function as the source of worldly suffering operate more precisely as innate misapprehensions with respect to the status of the individual self and of the surrounding world. This innate sense of self and other, including inanimate objects, involves the seemingly natural tendency to view things as solidly concrete, as more or less substantial and permanent. This means that ordinary people have a subtle sense of things as being constant through time, changeless and secure. Buddhism maintains that this perspective is profoundly mistaken. In reality, everything is changing, nothing is as it was even a moment before. Existence is forever in flux. As a consequence of the misperception of the truth of change and impermanence, human beings become mired in a cycle of pain and disappointment. Moreover, the false view of permanence engenders strong attachments and aversions, which in turn generate a host of destructive emotions such as jealousy, pride, and selfishness, all born of the fear of losing what is valued and of gaining what is scorned. This enduring round of pain and disruptive emotion is called samsara, and the ultimate goal of Buddhist practice is to liberate oneself from its negative bonds. Liberation from the cycle of samsara is achieved in part by readjusting one's fundamental perspectives, by developing the correct view of impermanence.


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