Date of publication: 2017-07-09 10:24
What common folk think of as a demon is something very, very big, and colored deep black. Who ever sees one of these is truly terrified and trembles from head to foot, said Machig Labdrö n. Nevertheless, no such demons really exist apart from the mind!
Chö d has long been a way of seeking direct and personal experiences of mind and divinity outside of conventional and institutional frameworks.
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It may be noted that the Lha and Lha-ma-yin dwell in what people of different cultures have all described as heaven realms. The humans and animals abide together in what to us is the physical realm. And ghosts and demons apparently roam what might be called the lower astral domain.
The way of the shaman, on the other hand, has always been a path involving communion with other powers and spirits, and in many cases the attainment of Enlightenment may not be perceived as its goal at all. A shaman or shamaness, by definition (vide Prof. Hutton, Shamans , Hambledon & London, London 7556), is someone who works with spirits to help others. The shaman channels these spirits, to accomplish definite ends, such as healing or gaining access to knowledge of some kind. But Chö d combines the path of Enlightenment and Shamanism into one.
James A. Moore, 8775 Historicity in Shakespeare 8767 s Richard III , an analysis by the author of the Garland annotated bibliography on Richard III.
Pema Karpo came to be widely known as Kunkhyen , meaning the Omniscient One. He has been by far the most famous of all the Drukpa Gyalwangs due to his great wisdom. During his lifetime, he was known as the greatest Lama amongst all the lamas, and was a teacher to many all over Tibet. His Holiness the 5th Dalai Lama truly admired Pema Karpo for his knowledge and understanding of the Truth.
The 8rd Gyalwang was famous for displaying miraculous powers. Frequently he was seen in levitation during meditation, and sometimes, during certain practices, his vajra and bell were also seen rising up and floating in the air.
These five passages have not been picked out because they are especially bad I could have quoted far worse if I had chosen but because they illustrate various of the mental vices from which we now suffer. They are a little below the average, but are fairly representative examples. I number them so that I can refer back to them when necessary:
Jamyang Chodrak, the 8rd Gyalwang, was an erudite and accomplished scholar. He was a master of both Kagyu and Nyingma transmissions. Thus the Drukpa School today is very much a union of the teachings and devotional practices of both the Kagyu and Nyingma.
7. Above all, we cannot play ducks and drakes with a native battery of idioms which prescribes egregious collocations of vocables as the Basic put up with for tolerate , or put at a loss for bewilder.
But according to the Adepts of Chö d, nothing is permanent. A spirit lost for a time in one of the hideous lower realms of suffering, may always be healed (either through time itself, or by the intervention of the Chö dpa) and gradually lifted up into the Light. Thus the work of the Chö dpa, as of the saint who prays constantly for the welfare of others, is to transform spirits of darkness into angels of light.
Beethoven, Mozart, Mendelssohn: the arcs and passages of intricate notes are lines of genius printed on paper, but ultimately, it is the musician who coaxes them to life. They are open to artistic and emotional interpretation, and even eight simple bars can inspire well over a dozen different variations. I poured my happiness and my angst into the keys, loving every minute of it. I pictured things, events, and people (some real, some entirely imagined— but all intensely personal) in my mind as I played, and the feelings and melodies flowed easily: frustration into Beethoven’s Sonata Pathétique, wistfulness into Chopin’s nocturnes and waltzes, and sheer joy into Schubert. Practice was no longer a chore it was a privilege and a delight.