Original post: Anathema_Oracle
Mantras, I was reading that in the vajrayana school that the recitation of mantras is seen as a key spiritual practise leading to enlightenment.
It came to mind while I was thinking about the Lamtso Numsun, the three principled path which was written by Lobsang Drakpa. Anyway, he was meant to be an amazing interpreter of Buddhist works etc. The original version of his treatise was something like 10 chronicles long I think. Then it got condensed to 1000 words then 20 pages and finally, the most precise, 14 verses.
This condensation or reducing of concepts to their most simple yet profound context made me think of the above mentioned Mantras and what their 'power' or usefulness is to a student.
In pureland Buddhism, which I guess is a related Mahayana tradition? Buddha Amithaba's mantra, when repeated a minimum 10 times ensures one incarnates in the pureland. This seems a ridiculous assertion to me.
Other ideas, that mantras, dating back to Hinduism, are of themselves enough to erase karmic debt just by their repetition without knowing their content. This also seemed weird and superstitious to me.
What are people's views on Mantras? What are you favourite, do you subscribe to the idea that they are somehow--Words of power, instead of trance inducing syllables strung together to help the practitioner meditate on the concepts illustrated in their vocalisation?
The other concept is prayer wheels. I was watching a documentary on Tibetans living in Yunan province in China and this enormous prayer wheel. I never fully appreciated that people believe turning a prayer wheel is tantamount to having read all the scripture inside written in holy Sanskrit that hardly any lay person can read.
People know the famous Om Mani Padme Hum and its different pronunciations, the heart sutra, but there are apparently many, many others.
The one I enjoy at the moment is Manjushri's mantra: OM AR A PA JA NA DHIHI or some variant on that. Apparently helps cut through the bullshit with his flaming sword o'wisdom and increases the ability to debate and clear thinking.
Anyway. I found I liked Tibetan Buddhism, Buddhism in general because I perceived it as a type of observational and introspective philosophy cultivated over millenia. I kind of forget it's got gods and spirits and superstitions bound up with it as well.
How to reconcile these conflicts?
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Original post: Anathema_Oracle
Ha, excellent indeed Centrix, many thanks man.
Also, can you add it to the Links section unless it already there.
Ha, excellent indeed Centrix, many thanks man.
Also, can you add it to the Links section unless it already there.
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Original post: Centrix
No problem! Should keep you busy for a while.
No problem! Should keep you busy for a while.
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Original post: Anathema_Oracle
Yes indeed, I already have all this stuff I'm trying to get through, so this looks like a great overview.No problem! Should keep you busy for a while.
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Original post: simex
On a practical level I find that "Om Namah Shivaya / Shivaya Namah Om" is useful for timing rhythmic breathing exercises.
On a more subjective level, I find that "Om Namo Narayanaya" is very calming and tranquil.
I use mantras occasionally, because they seem to work. Though, the jury is still out on the extent of their "power". At the least, it's a good sublimation of verbal thought, which is very useful in meditation.
To your other point...
Try to find some published English translations of Buddhist mythology. PM me if you want my personal take on that situation.
On a practical level I find that "Om Namah Shivaya / Shivaya Namah Om" is useful for timing rhythmic breathing exercises.
On a more subjective level, I find that "Om Namo Narayanaya" is very calming and tranquil.
I use mantras occasionally, because they seem to work. Though, the jury is still out on the extent of their "power". At the least, it's a good sublimation of verbal thought, which is very useful in meditation.
To your other point...
Try to find some published English translations of Buddhist mythology. PM me if you want my personal take on that situation.
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Original post: Rin Daemoko
The mantra I tend to recite most often is Vajrasattva's 100-syllable mantra*. Though this is almost always in the context of visualization. This is one of those mantras that is said to erase karma with its recitation, but its use is very specific. This syllable is typically used after one has thought about the negative actions performed that day, and after a sense of regret (but not guilt) has been generated.
Reciting this mantra at least 28 times after having brought negative actions to the forethought "erases" the karma of those actions in three ways. The first visualization and the first 7 recitations of the mantra work on actions done with the body. While one is meditating and focusing the mind in this way, further negative actions cannot be generated. Furthermore, while meditating and focusing the mind in this way, you're generating new karma that unravels, frays or counteracts the negative karma that has been brought to the forethought.
The next 7 recitations work on actions done with the speech. While reciting the mantra, you cannot be using your speech to harm others or yourself - it's a little busy at the moment.
The third set of 7 recitations work on actions done with the mind. While you're reciting and visualizing and meditating, your mind is focused on these tasks instead of harmful thoughts.
The final set of 7 involves all three previous visualizations done simultaneously, and this removes the subtle stains on the body, speech and mind. Once again, the body, speech and mind are too involved in the meditation to generate any further negative karma, and the karma that is generated from this practice, in a way, prevents the negative karma generated previously in the day from ripening.
*Om Vajrasattva samaya - manu palaya,
Vajrasattva deno pa - thita dido may bhawa,
Suto kayo may bhawa - supo kayo may bhawa,
Anu rakto may bhawa - sarwa siddhi mapar yatse,
Sarwa karma su tsa may - tsitam shriyam kuru hum,
Ha ha ha ha ho - bhagawan,
Sarwa tatagata vajra ma may mu tsa,
Vajra bhawa maha samaya sattva ah hum pay
The mantra I tend to recite most often is Vajrasattva's 100-syllable mantra*. Though this is almost always in the context of visualization. This is one of those mantras that is said to erase karma with its recitation, but its use is very specific. This syllable is typically used after one has thought about the negative actions performed that day, and after a sense of regret (but not guilt) has been generated.
Reciting this mantra at least 28 times after having brought negative actions to the forethought "erases" the karma of those actions in three ways. The first visualization and the first 7 recitations of the mantra work on actions done with the body. While one is meditating and focusing the mind in this way, further negative actions cannot be generated. Furthermore, while meditating and focusing the mind in this way, you're generating new karma that unravels, frays or counteracts the negative karma that has been brought to the forethought.
The next 7 recitations work on actions done with the speech. While reciting the mantra, you cannot be using your speech to harm others or yourself - it's a little busy at the moment.
The third set of 7 recitations work on actions done with the mind. While you're reciting and visualizing and meditating, your mind is focused on these tasks instead of harmful thoughts.
The final set of 7 involves all three previous visualizations done simultaneously, and this removes the subtle stains on the body, speech and mind. Once again, the body, speech and mind are too involved in the meditation to generate any further negative karma, and the karma that is generated from this practice, in a way, prevents the negative karma generated previously in the day from ripening.
*Om Vajrasattva samaya - manu palaya,
Vajrasattva deno pa - thita dido may bhawa,
Suto kayo may bhawa - supo kayo may bhawa,
Anu rakto may bhawa - sarwa siddhi mapar yatse,
Sarwa karma su tsa may - tsitam shriyam kuru hum,
Ha ha ha ha ho - bhagawan,
Sarwa tatagata vajra ma may mu tsa,
Vajra bhawa maha samaya sattva ah hum pay
In summary, the mantra means: "O great courageous one whose holy mind is the vajra nature of all buddhas, having destroyed every obscuration, attained all realizations and passed beyond all suffering, gone just as it is â?? do not forsake me but liberate me, please, according to your pledge." â??McDonald, Kathleen (Sange Kyadro), How to Meditate, Wisdom Pulications, Boston. Chapter Six, "Vajrasattva Purification."
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Original post: Arckangel
Nam-Myoho-Renge-Kyo from Nichiren Daishonin's Buddhism is known to delete karma. This Buddhism actually believes you can change your karma.
Astroved.Com is a very good source of remedies and mantras for the propitiation of karmic debts.
Nam-Myoho-Renge-Kyo from Nichiren Daishonin's Buddhism is known to delete karma. This Buddhism actually believes you can change your karma.
Astroved.Com is a very good source of remedies and mantras for the propitiation of karmic debts.
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Original post: Anathema_Oracle
Great Mantras guys!
No opinion on they whole logic vs superstition aspect of Tibetan Buddhism?
Great Mantras guys!
No opinion on they whole logic vs superstition aspect of Tibetan Buddhism?
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Original post: I.N.R.I.
[QUOTE=Anathema_Oracle;344659]Great Mantras guys!
No opinion on they whole logic vs superstition aspect of Tibetan Buddhism?[/QUOTE]
I think any religion gets heavily attached to the culture of a place after it's existed for so long. At its core, Buddhism is very well thought out, but it's just human nature to mix and match folk traditions with the predominant belief archetype. I don't mind, I think it gives the religion more character.
Daoism is sort of like this too, from what I hear. Theres a whole range of magical and superstious beliefs attributed to it in China.
[QUOTE=Anathema_Oracle;344659]Great Mantras guys!
No opinion on they whole logic vs superstition aspect of Tibetan Buddhism?[/QUOTE]
I think any religion gets heavily attached to the culture of a place after it's existed for so long. At its core, Buddhism is very well thought out, but it's just human nature to mix and match folk traditions with the predominant belief archetype. I don't mind, I think it gives the religion more character.
Daoism is sort of like this too, from what I hear. Theres a whole range of magical and superstious beliefs attributed to it in China.
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Original post: Anathema_Oracle
Maybe it can't be reconciled, but I've a lot more to learn to find out.
That's something I'm realising and agree with you. I am quite inspired by the content of what I've seen so far but get turned off when I read about omniscient buddhas, Tulkus, reincarnation and past life karma etc.I think any religion gets heavily attached to the culture of a place after it's existed for so long. At its core, Buddhism is very well thought out, but it's just human nature to mix and match folk traditions with the predominant belief archetype. I don't mind, I think it gives the religion more character.
Maybe it can't be reconciled, but I've a lot more to learn to find out.
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Original post: Rin Daemoko
[QUOTE=Anathema_Oracle;344659]No opinion on they whole logic vs superstition aspect of Tibetan Buddhism?[/QUOTE]
There are some things that I don't pay much attention to - astrology and superstition among them. I accept that these are flavors of Tibetan Buddhism, and I don't mind them. Some of them I've even grown to see how they make perfect sense to be there (such as tumo practice).
[QUOTE=Anathema_Oracle;344752]That's something I'm realising and agree with you. I am quite inspired by the content of what I've seen so far but get turned off when I read about omniscient buddhas, Tulkus, reincarnation and past life karma etc.
Maybe it can't be reconciled, but I've a lot more to learn to find out.[/QUOTE]
Luckily Buddhism teaches that you should rely on logic and scrutiny, and not accept anything just because, well, you know the quote. Maybe it can't be reconciled, maybe it can be. I'm still trying to reconcile the precept against consuming alcohol with modern studies that show that regular consumption of small amounts of alcohol has great health benefits.
[QUOTE=Anathema_Oracle;344659]No opinion on they whole logic vs superstition aspect of Tibetan Buddhism?[/QUOTE]
There are some things that I don't pay much attention to - astrology and superstition among them. I accept that these are flavors of Tibetan Buddhism, and I don't mind them. Some of them I've even grown to see how they make perfect sense to be there (such as tumo practice).
[QUOTE=Anathema_Oracle;344752]That's something I'm realising and agree with you. I am quite inspired by the content of what I've seen so far but get turned off when I read about omniscient buddhas, Tulkus, reincarnation and past life karma etc.
Maybe it can't be reconciled, but I've a lot more to learn to find out.[/QUOTE]
Luckily Buddhism teaches that you should rely on logic and scrutiny, and not accept anything just because, well, you know the quote. Maybe it can't be reconciled, maybe it can be. I'm still trying to reconcile the precept against consuming alcohol with modern studies that show that regular consumption of small amounts of alcohol has great health benefits.
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Original post: Anathema_Oracle
Maybe drinking alcohol in moderation is constructive and therefore good in terms of a health thereby being a positive act in samsara but not constructive in terms of enlightenment if you catch my drift?
As for Tumo practise, I'm not sure I understand its purpose, but I recall watching a video of monks drying wet sheets draped around them as they utilized this meditation technique. Someone on OF posted it up.
Ouch! I knew that most schools talk about refraining, dharma practise etc, but total prohibition on booze? Is that only applicable to monastics?Maybe it can't be reconciled, maybe it can be. I'm still trying to reconcile the precept against consuming alcohol with modern studies that show that regular consumption of small amounts of alcohol has great health benefits.
Maybe drinking alcohol in moderation is constructive and therefore good in terms of a health thereby being a positive act in samsara but not constructive in terms of enlightenment if you catch my drift?
I was reading an interesting article on influences on Tibetan buddhism. Astrology being a Hindu influence I believe?There are some things that I don't pay much attention to - astrology and superstition among them. I accept that these are flavors of Tibetan Buddhism, and I don't mind them. Some of them I've even grown to see how they make perfect sense to be there (such as tumo practice).
As for Tumo practise, I'm not sure I understand its purpose, but I recall watching a video of monks drying wet sheets draped around them as they utilized this meditation technique. Someone on OF posted it up.
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Original post: StarfireRhythm
I don't know. I was taught the whole thing about mantras being specific internal resonances within you. They're what you hear in deep meditation when certain nadis are clean and clear and vibrating in harmony. *edit* and of course, using them with the appropriate yantra/mandala is the visual aspect of that. Adding the right rhythm / breath creates feeling, and then you have a whole 'god' or 'safe mental vehicle' with which to chase enlightenment.
The swami I talked to said worry about waking up the RAM that exists within you before you even start to worry about whether or not there's a RAM outside you.
I like So Ham. Short, sweet, to the point. I've seen somewhere online that "even the uninitiated can consecrate a temple with this mantra" Or something similar.
Something interesting I hadn't known previously was that most mantras are considered locked. They have a keyluk, which someone who has already unlocked/enlightened the mantra, has to take out and transmit to you before it will be functional.
I don't know about the religious / superstitious aspects, but Mantras seem to be more than just affirmations to me.
I don't know. I was taught the whole thing about mantras being specific internal resonances within you. They're what you hear in deep meditation when certain nadis are clean and clear and vibrating in harmony. *edit* and of course, using them with the appropriate yantra/mandala is the visual aspect of that. Adding the right rhythm / breath creates feeling, and then you have a whole 'god' or 'safe mental vehicle' with which to chase enlightenment.
The swami I talked to said worry about waking up the RAM that exists within you before you even start to worry about whether or not there's a RAM outside you.
I like So Ham. Short, sweet, to the point. I've seen somewhere online that "even the uninitiated can consecrate a temple with this mantra" Or something similar.
Something interesting I hadn't known previously was that most mantras are considered locked. They have a keyluk, which someone who has already unlocked/enlightened the mantra, has to take out and transmit to you before it will be functional.
I don't know about the religious / superstitious aspects, but Mantras seem to be more than just affirmations to me.
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Original post: Rin Daemoko
[QUOTE=Anathema_Oracle;344834]Ouch! I knew that most schools talk about refraining, dharma practise etc, but total prohibition on booze? Is that only applicable to monastics?[/QUOTE]
It technically applies to laity as well as monastics, but prohibition also somewhat depends on the wording of the precepts one takes. Some people agree to "not become intoxicated", which is to say that consumption of alcohol is not outright discouraged. Some word it as specifically "not consuming intoxicants". Naturally there is wiggle room for medication.
I agree that getting drunk every other weekend isn't conducive to dharma practice, and I can see how removing the temptation through precepts helps, but I still have trouble with fully agreeing to it.
[QUOTE=Anathema_Oracle;344834]Maybe drinking alcohol in moderation is constructive and therefore good in terms of a health thereby being a positive act in samsara but not constructive in terms of enlightenment if you catch my drift?[/quote]
That's how I tend to look at it. I mean, if I were drinking because I thought it would make me happy, then there would be quite a problem right there. If I'm drinking because I want to, and I know it doesn't bring happiness, it may just bring temporary sense-pleasure, then it may be okay depending on what my mindset is.
[QUOTE=Anathema_Oracle;344834]I was reading an interesting article on influences on Tibetan buddhism. Astrology being a Hindu influence I believe?[/QUOTE]
Yep. Brahmanism and Chinese medicine were heavy influences on Tibetan Buddhism. The Indian and Chinese Buddhist influences are also responsible for the unique philosophy of gradual versus sudden enlightenment.
[QUOTE=Anathema_Oracle;344834]As for Tumo practise, I'm not sure I understand its purpose, but I recall watching a video of monks drying wet sheets draped around them as they utilized this meditation technique. Someone on OF posted it up.[/QUOTE]
The real purpose is quite practical - to ensure that monks can survive in meditation retreat in such harsh conditions. To really get the hang of it, the thing with drying wet sheets is used as an indicator that you can do it in a way that will ensure you can survive a night in a blizzard. If you can't, then it's best not to go on retreat.
[QUOTE=Anathema_Oracle;344834]Ouch! I knew that most schools talk about refraining, dharma practise etc, but total prohibition on booze? Is that only applicable to monastics?[/QUOTE]
It technically applies to laity as well as monastics, but prohibition also somewhat depends on the wording of the precepts one takes. Some people agree to "not become intoxicated", which is to say that consumption of alcohol is not outright discouraged. Some word it as specifically "not consuming intoxicants". Naturally there is wiggle room for medication.
I agree that getting drunk every other weekend isn't conducive to dharma practice, and I can see how removing the temptation through precepts helps, but I still have trouble with fully agreeing to it.
[QUOTE=Anathema_Oracle;344834]Maybe drinking alcohol in moderation is constructive and therefore good in terms of a health thereby being a positive act in samsara but not constructive in terms of enlightenment if you catch my drift?[/quote]
That's how I tend to look at it. I mean, if I were drinking because I thought it would make me happy, then there would be quite a problem right there. If I'm drinking because I want to, and I know it doesn't bring happiness, it may just bring temporary sense-pleasure, then it may be okay depending on what my mindset is.
[QUOTE=Anathema_Oracle;344834]I was reading an interesting article on influences on Tibetan buddhism. Astrology being a Hindu influence I believe?[/QUOTE]
Yep. Brahmanism and Chinese medicine were heavy influences on Tibetan Buddhism. The Indian and Chinese Buddhist influences are also responsible for the unique philosophy of gradual versus sudden enlightenment.
[QUOTE=Anathema_Oracle;344834]As for Tumo practise, I'm not sure I understand its purpose, but I recall watching a video of monks drying wet sheets draped around them as they utilized this meditation technique. Someone on OF posted it up.[/QUOTE]
The real purpose is quite practical - to ensure that monks can survive in meditation retreat in such harsh conditions. To really get the hang of it, the thing with drying wet sheets is used as an indicator that you can do it in a way that will ensure you can survive a night in a blizzard. If you can't, then it's best not to go on retreat.
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Original post: Anathema_Oracle
1.) Doing physical exercise;
2.) Ingesting hot substances;
3.) External heat sources;
4.) Having a fever.
Have they worked out what triggers this sudden rise in core body temperature? It's quite astounding, especially if one considers like you say, people with wet sheets in cold monastery halls steaming away or sitting in the snow etc.
As for superstition or supernatural attitudes, I think I adhere to what one person called "Dharma-lite" as opposed to 'hard-core dharma' practise. In the former karma is a mechanism in this life that we seek to overcome through behavior modification while hard core is an actual belief in past-lives and with the aim of short-circuiting all our karma to try and achieve enlightenment.
I have been reading Atisa's Lam Rin and commentary about the three different practitioners. "Inferior"-"Moderate" and "Superior".
Inferior: Selfish, attached to pleasure/pain, buys into samsara.
Moderate: Understands the cause of suffering, seeks to refrain and find true peace, escape samsara.
Superior: Someone who seeks to end suffering of all living beings completely.
In the case of 2, I think it said one can be an Arhat with non-cognitive understanding and knowledge of voidness but still not be a 'superior' practitioner.
Anyway- Lamrim (Lamp for enlightenment)
Apparently though, there's what, 4 schools of Tibetan Buddhism, 5 if you count Bon?
I think I see Gelugpa school as beneficial, also I'm learning off a site that uses Tsongkhapa's Lamrim and it seems to edify my interest in 'logic'.
LOL! Indeed. What amazes me is that I thought there were only 4 ways of raising ones body temperature:The real purpose is quite practical - to ensure that monks can survive in meditation retreat in such harsh conditions. To really get the hang of it, the thing with drying wet sheets is used as an indicator that you can do it in a way that will ensure you can survive a night in a blizzard. If you can't, then it's best not to go on retreat.
1.) Doing physical exercise;
2.) Ingesting hot substances;
3.) External heat sources;
4.) Having a fever.
Have they worked out what triggers this sudden rise in core body temperature? It's quite astounding, especially if one considers like you say, people with wet sheets in cold monastery halls steaming away or sitting in the snow etc.
As for superstition or supernatural attitudes, I think I adhere to what one person called "Dharma-lite" as opposed to 'hard-core dharma' practise. In the former karma is a mechanism in this life that we seek to overcome through behavior modification while hard core is an actual belief in past-lives and with the aim of short-circuiting all our karma to try and achieve enlightenment.
I have been reading Atisa's Lam Rin and commentary about the three different practitioners. "Inferior"-"Moderate" and "Superior".
Inferior: Selfish, attached to pleasure/pain, buys into samsara.
Moderate: Understands the cause of suffering, seeks to refrain and find true peace, escape samsara.
Superior: Someone who seeks to end suffering of all living beings completely.
In the case of 2, I think it said one can be an Arhat with non-cognitive understanding and knowledge of voidness but still not be a 'superior' practitioner.
Anyway- Lamrim (Lamp for enlightenment)
Apparently though, there's what, 4 schools of Tibetan Buddhism, 5 if you count Bon?
I think I see Gelugpa school as beneficial, also I'm learning off a site that uses Tsongkhapa's Lamrim and it seems to edify my interest in 'logic'.
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Original post: Dekishitai
If you don't like certain aspects of Vajrayana, have you considered taking a look at Theravada?
It seems that occultists who take interest in Buddhism usually focus on Vajrayana/Mahayana and overlook Theravada.
Linky love:
Mantra in Theravadin Buddhism
Buddho Meditation (and a bit of info on Theravadan mantras).
Not Mantra related, but interesting nonetheless.
Then again, superstition can, of course, be found anywhere and everywhere.
If you don't like certain aspects of Vajrayana, have you considered taking a look at Theravada?
It seems that occultists who take interest in Buddhism usually focus on Vajrayana/Mahayana and overlook Theravada.
Linky love:
Mantra in Theravadin Buddhism
Buddho Meditation (and a bit of info on Theravadan mantras).
Not Mantra related, but interesting nonetheless.
Then again, superstition can, of course, be found anywhere and everywhere.
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Original post: Anathema_Oracle
Therevada buddhism also seems too humid for me, I like the big sky and expansiveness of Tibetan and Mongolian Buddhism.
I think I am the man who missed the point, but I canna help it!
Excellent, thanks for the links too. I have a kind of phobia/dislike of Therevada buddhism. I know it's outwardly the more down to earth and contemplative form (so it seems.) However, I just get an image in my head of monks smoking cigarettes with fake designer sunglasses; wearing rubber flip flops as they hold out begging bowls.If you don't like certain aspects of Vajrayana, have you considered taking a look at Theravada?
It seems that occultists who take interest in Buddhism usually focus on Vajrayana/Mahayana and overlook Theravada.
Therevada buddhism also seems too humid for me, I like the big sky and expansiveness of Tibetan and Mongolian Buddhism.
I think I am the man who missed the point, but I canna help it!
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Original post: Dekishitai
[QUOTE=Anathema_Oracle;344949]Excellent, thanks for the links too. I have a kind of phobia/dislike of Therevada buddhism. I know it's outwardly the more down to earth and contemplative form (so it seems.) However, I just get an image in my head of monks smoking cigarettes with fake designer sunglasses; wearing rubber flip flops as they hold out begging bowls.
[/QUOTE]
Moar Linky Lovin'
This time on mahayana:
The Contrasting Faces of Chinese Buddhism today
[QUOTE=Anathema_Oracle;344949]Excellent, thanks for the links too. I have a kind of phobia/dislike of Therevada buddhism. I know it's outwardly the more down to earth and contemplative form (so it seems.) However, I just get an image in my head of monks smoking cigarettes with fake designer sunglasses; wearing rubber flip flops as they hold out begging bowls.
[/QUOTE]
Moar Linky Lovin'
This time on mahayana:
The Contrasting Faces of Chinese Buddhism today
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Original post: Anathema_Oracle
LOL. I saw the shaolin performers when they were here in 2000. Seems their dedication to martial arts and Buddhism are about as solid as their floppy swords. Very funny!
LOL. I saw the shaolin performers when they were here in 2000. Seems their dedication to martial arts and Buddhism are about as solid as their floppy swords. Very funny!
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Original post: Rin Daemoko
[QUOTE=Anathema_Oracle;344917]Have they worked out what triggers this sudden rise in core body temperature? It's quite astounding, especially if one considers like you say, people with wet sheets in cold monastery halls steaming away or sitting in the snow etc.[/QUOTE]
Not that I'm aware of, but I suspect it has to do with getting an intense workout. There's a brief description of how it's done in a book called Occult Tibet, and in watching the videos you can see the monks' torsos contorting and flexing quite a bit. That could be what does it. Or maybe not.
[QUOTE=Anathema_Oracle;344917]As for superstition or supernatural attitudes, I think I adhere to what one person called "Dharma-lite" as opposed to 'hard-core dharma' practise. In the former karma is a mechanism in this life that we seek to overcome through behavior modification while hard core is an actual belief in past-lives and with the aim of short-circuiting all our karma to try and achieve enlightenment.[/QUOTE]
I probably straddle right between the two, learning more towards "Dharma-lite" in this regards. It may be that I have had previous lives, but I'm not terribly concerned because if I have, then so has everyone else and then it's not a big deal. What should concern me is karma, as you say, as a mechanism used in this lifetime to overcome certain behaviors and develop others.
[QUOTE=Anathema_Oracle;344917]I have been reading Atisa's Lam Rin and commentary about the three different practitioners. "Inferior"-"Moderate" and "Superior".
Inferior: Selfish, attached to pleasure/pain, buys into samsara.
Moderate: Understands the cause of suffering, seeks to refrain and find true peace, escape samsara.
Superior: Someone who seeks to end suffering of all living beings completely.
In the case of 2, I think it said one can be an Arhat with non-cognitive understanding and knowledge of voidness but still not be a 'superior' practitioner.[/QUOTE]
That's cool, I fall right into that Moderate category. Given the right situation, I'm sure I could become "superior", but for now with my lifestyle, moderate is ideal.
[QUOTE=Anathema_Oracle;344917]I think I see Gelugpa school as beneficial, also I'm learning off a site that uses Tsongkhapa's Lamrim and it seems to edify my interest in 'logic'.[/QUOTE]
I've been studying under the Geluk School too, learning from the Venerable Thubten Chodron who runs out of Sravasti Abbey in Washington State (America). Originally I wasn't looking for any specific school, but I kept finding teachers from there and eventually the school and I just kinda stuck.
[QUOTE=Anathema_Oracle;344917]Have they worked out what triggers this sudden rise in core body temperature? It's quite astounding, especially if one considers like you say, people with wet sheets in cold monastery halls steaming away or sitting in the snow etc.[/QUOTE]
Not that I'm aware of, but I suspect it has to do with getting an intense workout. There's a brief description of how it's done in a book called Occult Tibet, and in watching the videos you can see the monks' torsos contorting and flexing quite a bit. That could be what does it. Or maybe not.
[QUOTE=Anathema_Oracle;344917]As for superstition or supernatural attitudes, I think I adhere to what one person called "Dharma-lite" as opposed to 'hard-core dharma' practise. In the former karma is a mechanism in this life that we seek to overcome through behavior modification while hard core is an actual belief in past-lives and with the aim of short-circuiting all our karma to try and achieve enlightenment.[/QUOTE]
I probably straddle right between the two, learning more towards "Dharma-lite" in this regards. It may be that I have had previous lives, but I'm not terribly concerned because if I have, then so has everyone else and then it's not a big deal. What should concern me is karma, as you say, as a mechanism used in this lifetime to overcome certain behaviors and develop others.
[QUOTE=Anathema_Oracle;344917]I have been reading Atisa's Lam Rin and commentary about the three different practitioners. "Inferior"-"Moderate" and "Superior".
Inferior: Selfish, attached to pleasure/pain, buys into samsara.
Moderate: Understands the cause of suffering, seeks to refrain and find true peace, escape samsara.
Superior: Someone who seeks to end suffering of all living beings completely.
In the case of 2, I think it said one can be an Arhat with non-cognitive understanding and knowledge of voidness but still not be a 'superior' practitioner.[/QUOTE]
That's cool, I fall right into that Moderate category. Given the right situation, I'm sure I could become "superior", but for now with my lifestyle, moderate is ideal.
[QUOTE=Anathema_Oracle;344917]I think I see Gelugpa school as beneficial, also I'm learning off a site that uses Tsongkhapa's Lamrim and it seems to edify my interest in 'logic'.[/QUOTE]
I've been studying under the Geluk School too, learning from the Venerable Thubten Chodron who runs out of Sravasti Abbey in Washington State (America). Originally I wasn't looking for any specific school, but I kept finding teachers from there and eventually the school and I just kinda stuck.
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Occult Forum Archive
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Mantra-Mantra
Original post: corbin_israfael
"Om Namah Sivaya"
Literal: I Bow to Lord Shiva
Mystical: Lots of interpretations for the 5 Syllabled Mantra of Shiva. One of the most revered mantras to Devotees and in general. It is said that the Lord is easily pleased by those who chant his mantra with devotion.
"Shivoham"
Literal: I am Shiva
Mystical: An mantra stating that one is God. A statement to raise consciousness by expressing a oneness with Divinity.
(Trying to learn more but Sanskrit is difficult without a Teacher or Textbooks. These are my most used however.)
Mantras are not really words for the most part but Vibrations in my opinion. Acting on a Energetic Level for various effects. Traditionally when Initiated formally into a Yogic Tradition you receive a new name and a personal mantra manifested by your Guru. This mantra is to be kept secret and is known only to you and your Guru. If given by a realized Sage then it is said this personal mantra carries the power to speed along spiritual development.
"Om Namah Sivaya"
Literal: I Bow to Lord Shiva
Mystical: Lots of interpretations for the 5 Syllabled Mantra of Shiva. One of the most revered mantras to Devotees and in general. It is said that the Lord is easily pleased by those who chant his mantra with devotion.
"Shivoham"
Literal: I am Shiva
Mystical: An mantra stating that one is God. A statement to raise consciousness by expressing a oneness with Divinity.
(Trying to learn more but Sanskrit is difficult without a Teacher or Textbooks. These are my most used however.)
Mantras are not really words for the most part but Vibrations in my opinion. Acting on a Energetic Level for various effects. Traditionally when Initiated formally into a Yogic Tradition you receive a new name and a personal mantra manifested by your Guru. This mantra is to be kept secret and is known only to you and your Guru. If given by a realized Sage then it is said this personal mantra carries the power to speed along spiritual development.
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Mantra-Mantra
Original post: Anathema_Oracle
Is this similar to 'taking refuge' as in some Buddhist traditions?Traditionally when Initiated formally into a Yogic Tradition you receive a new name and a personal mantra manifested by your Guru. This mantra is to be kept secret and is known only to you and your Guru.
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Mantra-Mantra
Original post: corbin_israfael
[QUOTE=Anathema_Oracle;345421]Is this similar to 'taking refuge' as in some Buddhist traditions?[/QUOTE]Ironically enough I am not too familiar with Buddhist Terminology so I couldn't say as I do not know the meaning of your phrase in this respect.
[QUOTE=Anathema_Oracle;345421]Is this similar to 'taking refuge' as in some Buddhist traditions?[/QUOTE]Ironically enough I am not too familiar with Buddhist Terminology so I couldn't say as I do not know the meaning of your phrase in this respect.