The Karmapa is the spiritual leader of the Karma Kagyu sect of Tibetan Buddhism. The present Karmapa, Rangjung Rigpe Dorje, is the sixteenth of the line which began with Dusum Khyenpa, the first Karmapa, in the twelfth century. Karma Thinley presents the biographies of all the Karmapas, based on his translations from numerous Tibetan sources. These biographies are not only histories of the training and teaching of these great teachers; they are also inspirational texts used to cultivate devotion in the practitioner. Accompanying the text are sixteen line drawings, based on the thangka paintings of the Karmapas at Rumtek monastery, the seat of the present Karmapa.
The Lamp that Dispels Darkness is an interlinear commentary on 'The Shastra Distinguishing Consciousness and Primordial Wisdom', an important work of Buddhist philosophy and practise written in the 14th century by the renowned Buddhist master Karmapa Rangjung Dorje (1284-1339). The commentary was composed in 1986 by the great Tibetan scholar and yogin, Karma Thinley Rinpoche, providing a definitive and clear guide to the concise original text. Though written in the classical style of the Tibetan commentarial tradition, Karma Thinley Rinpoche provides guidance with a Western audience in mind, helping to bridge the gap between the modern world view and the world view of Buddhism. The book also contains an afterword from the translator, 'Distinguishing "Consciousness" and "Vijnana"', distinguishing contemporary Western notions and assumptions about mind from the Buddhist understanding presented throughout this work.
Dispelling the Darkness of Suffering is a clear and authoritative, line by line commentary upon “ The Seven Points of Mind Training” a classic text of mind training practice, which contains the pith instructions that show the way in which to transform everyday life into the path of enlightenment. Karma Thinley Rinpoche' s commentary brilliantly illuminates these instructions, enabling us to apply them in any situation we encounter.
The Karmapa is the spiritual leader of the Karma Kagyu sect of Tibetan Buddhism. The present Karmapa, Rangjung Rigpe Dorje, is the sixteenth of the line which began with Dusum Khyenpa, the first Karmapa, in the twelfth century. Karma Thinley presents the biographies of all the Karmapas, based on his translations from numerous Tibetan sources. These biographies are not only histories of the training and teaching of these great teachers; they are also inspirational texts used to cultivate devotion in the practitioner. Accompanying the text are sixteen line drawings, based on the thangka paintings of the Karmapas at Rumtek monastery, the seat of the present Karmapa.
The process of modernization has brought discontinuities in collective memory. This volume and its prequel provide an act of collective remembrance, knitting together many voices and stories. It shows the readers a world of the past before modernization began in the 1960s. Volume 2 covers the monumental architecture of dzongs (castles) and administration of the country, authority and power, cosmological concepts and beliefs, religions and rites, visualization and meditation, visual arts, and folk drama that affected the daily life of the people. Some chapters also dwell on monastic life and monkhood, and Guru Rinpoche's imprints on the land and its people.
Natural Liberation" is concerned with taking the commonplace events of life and death and turning them into opportunities for the highest liberation. In this work, Padmasambhava, the great 9th century Indian master who established Buddhism in Tibet, describes in detail six life-processes and shows how to transform them into vehicles for enlightenment.
The inspiring life story of Tertön Migyur Dorje, who revealed a new cycle of Tibetan Buddhist teachings, together with a commentary on the preliminary practices written by his main student. Tertön Migyur Dorje revealed the Namchö treasure teachings while in a three-year retreat that began when he was only thirteen. The Great Compassionate One (Avalokiteshvara) and Guru Rinpoche (Padmasambhava) appeared to him in pure visionary experience and gave him these teachings. Migyur Dorje then dictated them to his teacher Karma Chagme. The Namchö treasures later became the main teachings and practices of the Palyul lineage, and these teachings continue to be presented in Palyul monasteries and retreat centers throughout Asia, North America, and Europe. This book brings together two texts that have inspired countless practitioners in this lineage. The first text tells the life story of Migyur Dorje. It was composed by Karma Chagme, the master who first recognized the seven-year-old Migyur Dorje as an exceptional tulku and tertön and who was responsible for preparing him to be a major treasure revealer. The second text is a commentary on the Namchö preliminary practices. Written by Rigdzin Kunzang Sherab, Migyur Dorje’s main student and the first throne holder of the Palyul lineage, it explains the foundational practices that should be completed before pursuing more advanced ones: the four contemplations that turn the mind to dharma and the fivefold practice of taking refuge, arousing bodhichitta, mandala offering, Vajrasattva purification, and Guru Yoga.
Combines the voices of scholars and practitioners in analysing Buddhist women's history. 26 articles document the lives of women who have set in motion changes within Buddhist societies, with analyses of issues such as gender, ethnicity, authority, and class that affect the lives of women in traditional Buddhist cultures and, increasingly, the west.
This book explores a number of themes in connection with the concept of Emptiness, a highly technical but very central notion in Indo-Tibetan Buddhism. It examines the critique by the leading Nyingma school philosopher Mipham (1846-1912), one of Tibet's brightest and most versatile minds, formulated in his diverse writings. The book focuses on related issues such as what is negated by the doctrine of Emptiness, the nature of ultimate reality and the difference between 'extrinsic' and 'intrinsic' emptiness. For the first time, a major understanding of Emptiness, variant to the Gelukpa interpretation that has become dominant in both Tibet and the West, is revealed." --Book Jacket.
This text looks at Wellness and Empowerment from the student, parent and teacher perspectives. It addresses the obstacles diverse student populations encounter in school systems. It also sees how we as educators, administrators and academic leaders can transform schools, classrooms, and departments into safer, more inclusive, culturally responsible, and positive spaces for all our students. Furthermore, our students were born into the Digital Age, living their entire life thus far connected to the Digital World. They will be the ones who help us all disconnect and return to having more human ways of interacting, educating, communicating, and returning to the original ways of education. In Traditional Communities education was seen as a medicine, and in this way this latest dynamic text “Intercultural Education Woven into Theory and Praxis” will empower the next generation of educational leaders re-establish a balance, harmony for their students. In an increasingly impersonal, competitive, and machine-like world, this current factory model of existence has seeped into all fields of our lives: education, economics, health-care, natural environment, family, parenting, and communication. The purpose of intercultural education is to help learners develop the knowledge, skills, and attitudes to engage in cross-cultural interactions, however this text goes one step further by weaving these frameworks in modern theory and praxis. This timely text will assist the practicing educational leader share pathways for their students to re-connect to their innate human nature that is naturally balanced, whole and happy. This is the purpose and aim of the education models outlined in the pages within. • Includes Lesson Plan Templates • Student Grading Sheets • Course Calendars
Plucked from a humble nomad family to become the leader of one of Tibet’s oldest Buddhist lineages, the young Seventeenth Karmapa draws on timeless values to create an urgent ethic for today’s global community. We have always been, and will always be, interconnected—through family, community, and shared humanity. As our planet changes and our world grows smaller, it is vital we not only recognize our connections to one another and to the earth but also begin actively working together as interdependent individuals to create a truly global society. The Karmapa, Ogyen Trinley Dorje, is uniquely positioned to guide us in this process. Drawing on years of intensive Buddhist training and a passionate commitment to social issues, he teaches how we can move from a merely intellectual understanding to a fully lived experience of connection. By first seeing, then feeling, and finally living these connections, we can become more effective agents of social and ethical change. The Karmapa shows us how gaining emotional awareness of our connectedness can fundamentally reshape the human race. He then guides us to action, showing step by step how we can change the way we use the earth’s resources and can continue to better our society. In clear language, the Karmapa draws connections between such seemingly far-flung issues as consumer culture, loneliness, animal protection, and self-reliance. In the process, he helps us move beyond theory to practical and positive social and ethical change.
If you are inspired to take up his challenge, the Karmapa offers a path for participating in a global community that is based on compassion. In these chapters, he shares his vision for bringing social action into daily life, on a scale we can realistically manage through the choices we make every day—what to buy, what to eat, and how to relate honestly and bravely with our friends and family and coworkers. His fresh and encouraging perspective shows us that we have the strength to live with kindness in the midst of the many challenges we face as socially and environmentally conscious beings. Because he sees the world through the lens of the interdependence of all beings, he sees that humans can change social and environmental problems by changing their attitudes and actions. And so, he shows ways that we can change our world by changing ourselves—by examining our own habits of consumption and by being willing to look into how our food reaches our table and how the products we buy are made. In his chapter on gender, he points out that we don’t have to label others according to a social construct. If his viewpoint seems optimistic, it is—and it’s also demanding. The Karmapa calls on us to open our mind and heart to the innumerable connections we share with others—in our families, communities, social systems, and on our planet. Thanks to the depth of his spiritual training, and the breadth of his curiosity about the world and his love for it, he presents a relevant framework for understanding what it means to be human now—and why it’s imperative that we concern ourselves with the well-being of all others. He points to a world we can create through our own effort, using a resource we already have in abundance—the basic nobility of our human heart.
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