Knowledge of Freedom: Time to Change (Nyingma Psychology Series)


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According to the teachings of the Buddha the positive potential of the mind is vast. Buddhist masters have studied ways to unlock this potential for over 2, years. They have left a remarkable body or knowledge about the human psyche. We can draw on these insights and practices to stimulate our own brilliant body of knowledge.

Join a certificate program : A year-long program in Nyingma Psychology Program leads you through the fundamental insights and practices of this experiential approach to a healthy, happy, and spiritually fulfilling life. Available at the Nyingma Institute bookstore. Speak to an academic adviser: call to make an appointment or email: Nyingma-Institute Nyingma. She has served as Co-Dean of the Nyingma Institute since and has also worked extensively with Tibetan sacred art and literature under the direction of Tarthang Tulku.

She served for over 20 years as a research editor with Dharma Publishing, working with the Tibetan texts that have been published in the Volume Great Treasures of Ancient Teachings. She is a member of the Yeshe De translation team and is a writer and editor for Dharma Publishing. Web www. Emotions just seem to pop up. Sylvia Gretchen is the co-dean of the Nyingma Institute. About Us. Get Breaking Buddhist News in your Email.

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Sangha Directory. Submit an Article. Nothing is rejected or repressed, since the practitioner of the Vajrayana develops sufficient skill and sensitivity to relate to the beneficial aspect of all existence. The profound and sensitive nature of the Buddhist teachings was carried to Tibet from India in the eighth century by Shantarakshita and by Padmasambhava, the greatest Vajrayana master of the period.

Both teachers are closely associated with the Nyingma or 'Ancient Ones', the first of the four major lineages of Tibetan Buddhism. The Hinayana, Mahayana, and Vajrayana teachings are all contained within Nyingma and are presented in forms that are both flexible and true to the deepest intentions and experiences of each path.

Nyingma translations and commentaries based on the Indian texts were made with great attention to the lived significance of each term and idea, so that in carrying these teachings into a new language, such as English, they readily relate to modern life and concepts. In Tibet, the Nyingma followers interacted with many different types of people - not concentrating on an exclusively monastic orientation - and Nyingma masters have always included people of different attainments and life-styles. When presenting these ideas in America, I have tried to retain this adaptable and open-minded character, and therefore hope that the present volume can offer something of value to people of different positions and interests.

My main concern is that the discussions help people to establish a path of growth that is right for them, so that they may take care of themselves in the midst of a troubled world. My lectures do not have a very intellectual or elegant style, but as one of my teachers once said, "Of what importance is lofty speech, if simple speech can get the ideas across? I am extremely grateful to all my friends in America who have aided me in my work, and especially to my students, for their many efforts on my behalf. In particular, I would like to thank Judy Robertson and Debby Black for their help in editing these talks, Rosalyn White for illustrating them, and all the staff of Dharma Press for producing them.

Tarthang Tulku | Revolvy

I dedicate any benefit deriving from this work to the people of America, and am deeply thankful for having the opportunity to preserve and share with them the Nyingma tradition. Impermanence and Frustration People are willing to go to war and even give up their lives for a cause, but they cannot give up the causes of their suffering.

It controls much more than just our lives; it holds sway over the entire cosmos - all the stars and planets, as well as our earthly environment. We can see the effects of impermanence by watching the rise and fall of nations, of our society, and even of the stock market. Impermanence permeates all existence.

We can see the changes in our lives and the lives of our friends and families, but the most devastating change in human life - death - is always catching us by surprise. In this society almost everyone is afraid of death - but to appreciate life fully, we have to face reality. Impermanence and death are integral parts of being alive; this realization can vibrate within us and wake us up To be born a human being is a very rare privilege, and it is important that we appreciate our lives and take advantage of this opportunity.

With an understanding of impermanence, many aspects of life that one ordinarily finds fascinating no longer seem so appealing.

We become able to see through them and find that they are not actually that satisfying. We can then more easily let go of our attachments and fears, as well as our own little shell of protection. Thinking about the impermanence of life wakes us up; we realize that at this very moment we are actually alive! Still there is struggle, for we find ourselves wanting things that we know will cause us pain or frustration. Our habit patterns are very hard to break, and even when we try, obstacles always seem to appear - our desires and attachments push us to repeat the same destructive patterns.

Our emotional needs habituate us not only to material things, but very subtly to our self-identity. We do not want to lose our sense of control over ourselves, our environment, or even over other people. But until we let go of our attachments to personality and self-image, it is difficult even to see these life patterns, let alone to change them. Because there are certain attitudes and preferences that we do not like to let go of, we continually get involved in difficult situations and experience inner conflicts. Sometimes we can give up. But emotional attachments - such as to praise and blame, gain and loss, pleasure and pain, or kind and harsh words - are very subtle.

They are beyond the physical level; they exist in the personality or selfimage, and we are not willing to let them go. We also have certain attitudes and prejudices, usually hidden, that we do not even like to acknowledge. Our attachments have a magnetic pull which holds us in one place as if we were in prison. It is hard to tell whether this controlling force comes from our past actions or from our fear of death or from some unknown source; yet we cannot move - so all kinds of frustrations and conflicts attack us, creating more frustration and pain.

It is mysterious how certain psychological fixations dominate us so strongly that we cannot give them up - even when we understand intellectually the pain they carry with them. We ask ourselves, why is this? Why do I need to hold so tightly to these patterns and habits We can observe our life-patterns carefully, and come to accept how even the most subtle graspings and negativities cause us to suffer.

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As our understanding and awareness grow, we see the importance of working through our emotions, attachments, and negativities, and we also see that the ultimate solution comes from within. Then when we truly wake up to our painful condition, we can begin to change our innermost attitudes, and some real progress can be made. Although often it is difficult even to recognize what is healthy or wholesome because our environment and daily experience are so artificial, when we finally decide to act in a healthy and balanced manner, our lives naturally fall into this new pattern.

We do not even need to leave our homes and families to effect these changes - for the changes are within us.

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We are usually taught that to be 'spiritual' means to reject the world. But even a spiritual person can live comfortably, enjoy his work, take care of a family, and be successful in society and in the world. We are also taught that we should not be selfish. But we actually can be 'selfish' in taking care of ourselves - not in an egotistical, grasping, or melancholy way, but in a deeply caring way - by making our bodies and minds as harmonized as possible.

When we carefully observe our senses and feelings, we learn to accept and appreciate ourselves, and to be open to others. Through the integration and balancing of our minds and bodies, it is possible to attain the inner peace and joy which itself - is - love. But usually we just continue to follow the same negative patterns, seldom finding satisfaction, because we do not truly enjoy any given moment. We are often uncomfortable in the present and feel distressed because whatever is happening is a little unexpected.

We find it difficult to relate to situations openly or directly. The problem is that by focusing on the past or future, we never fully deal with the present, and thus it can never truly give us satisfaction. We are always expecting that in the future there will be something greater, higher, deeper, or more fulfilling.

So we may never be particularly happy or satisfied, because our whole lives consist of endless preparations: for family life or love affairs or various entertainments. Our time is usually divided between work and pleasure. In fact we work, in part, to prepare for pleasure - we are always looking forward to entertainments, to weekends, or to vacations.

But do we find real pleasure in these pastimes? Are they really worthwhile? Is it not possible for us to. When we find inspiration, openness, and balance within, then our lives become genuinely happy and worthwhile - we can then find happiness even in our work. Instead of wasting our energy and human potential in useless thoughts and actions, we begin to act constructively, for the basis of the spiritual path is the development in ourselves of what is truly balanced, natural, and meaningful.

Enjoying life may be extremely important to us, yet too often when we experience pleasure, our minds project the satisfaction into the future, so our lives become filled with empty dreams that never materialize. It is difficult to truly accomplish anything in the present when our minds are always oriented toward some future goal. This does not mean that we should avoid making intelligent plans for the future; it only means that we must live more fully in the present.

When we endeavor to develop ourselves in the present, we will grow toward our future goals until they are accomplished. The present naturally leads us to the future, and the future changes according to how we live in the present. When we are confident in whatever we do, and all our actions are meaningful, then not only our daily lives, but our future lives as well, will be balanced and harmonious.

When we open ourselves to our present experience, we can realize that right now we can enjoy our lives We do not need to be too concerned with the future - the present will lead us there no matter what we do. But much of the time, because our awareness of the present moment is dull or unclear, it seems that something is going on in the shadows, behind our consciousness, and we just drift and follow it.

Meanwhile, time and energy are lost and we may be unaware of what happened yesterday, this morning, or even this afternoon; we are unaware of much of what is happening in our lives.


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And when we think about it, we may find that we are basically unaware of how we became who we are today. When we were children we looked and talked in certain ways; how did we change? It is difficult to trace the transition. We can follow some of the experiences we have been through, but it is surprising how many things we do not remember - or remember inaccurately - for it is like trying to recall last night's dream.

http://economieargent.com/modules/keyboard/comment-suivre.html And that is how we live our lives! But in other areas of our lives, we have no goals, no purpose, no aim, and our awareness seems very fuzzy or vague.

Knowledge of Freedom: Time to Change (Nyingma Psychology Series) Knowledge of Freedom: Time to Change (Nyingma Psychology Series)
Knowledge of Freedom: Time to Change (Nyingma Psychology Series) Knowledge of Freedom: Time to Change (Nyingma Psychology Series)
Knowledge of Freedom: Time to Change (Nyingma Psychology Series) Knowledge of Freedom: Time to Change (Nyingma Psychology Series)
Knowledge of Freedom: Time to Change (Nyingma Psychology Series) Knowledge of Freedom: Time to Change (Nyingma Psychology Series)
Knowledge of Freedom: Time to Change (Nyingma Psychology Series) Knowledge of Freedom: Time to Change (Nyingma Psychology Series)
Knowledge of Freedom: Time to Change (Nyingma Psychology Series) Knowledge of Freedom: Time to Change (Nyingma Psychology Series)

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