Body contemplation meditation,the secret world weapon upgrade kit,the secret life of arrietty on netflix - PDF Books

An 18-minute Contemplation Music Meditation Experience forA an extraordinary alternated state of awareness and relaxation. Yoga and meditation are complimentary processes that lead to a holistic way of life free from physical illness and filled with spiritual joy. Whenever people have asked me about the purpose of this conference, I’ve found myself saying something rather vague and evasive.
One of the first Tibetan translation conferences ever happened about twenty years ago as a result of the efforts of Doboom Tulku Rinpoche. For now, though, we need to set the agenda for this conference, and rather than limiting ourselves to examining and discussing all the short-term projects and issues we’re currently facing as individuals, I’d like us to take a much broader view. For decades now, a few individual lamas and translators like yourselves, have been putting a great deal of effort into translating Tibetan Buddhist dharma texts into various languages.
As we consider what will need to be done for the sake of the future of the Buddhadharma, I think it’ll become clear that we have to aim a little higher than merely translating the odd book here and there.
Of course, this tendency towards working alone may have something to do with the habits of Tibetan lamas.
Unfortunately, though, there are projects that, by their very nature—for example, their enormous size or complexity—simply cannot be achieved by individuals or even small groups of translators. Although I can see that there’s so much that needs to be discussed, I myself am not a translator. So, out of this naive and inexperienced head of mine, I have come up with some areas of discussion that I would like to propose for this conference.
For all of us to be aware of where we are right now in this process of translating the Tibetan texts for the modern world, and to think about where we would like to be in 2109 which also involves heightening our awareness of just how urgent and precarious the situation has become.
When this conference was first announced, many people responded positively and were very encouraging. Anyway, in spite of the many dilemmas translators face there is one thing of which I am absolutely certain: we must translate.
You’ll probably think I’m exaggerating, but I feel it’s entirely possible that the survival of Tibetan Buddhism could depend on its translation into other languages.
Personally, I find it hard to fathom the attitude of those Tibetan lamas who expect those who want to study and practice the Buddhadharma, first to perfect the Tibetan language. Fundamentally, the Buddhadharma and Tibetan culture are two different things, and just because someone is interested in Buddhadharma doesn’t mean that he or she aspires to be a Tibetologist. Whenever Kyabje Dilgo Khyentse Rinpoche spoke of the gratitude Tibetans should feel for the great Dharma patron, King Trisong Deutsen, he would say that, even if we Tibetans covered our entire world with solid gold and offered it to the King, it wouldn’t be enough to repay even a fraction of what we owe him for his extraordinary kindness—and he wasn’t referring to King Trisong Deutsen’s social or political triumphs.
One reason for prioritizing translation work is that we must, of course, continue to make available sacred Buddhist texts for the benefit of those non-Tibetans who wish to study and practice Buddhadharma. The Buddhist heritage and culture that permeated Tibetan life for more than a thousand years, has all but disappeared in India, its country of origin. As inauspicious as it may sound, when we look at the current situation of Tibet, and the waning enthusiasm amongst Tibetans themselves for their own language and culture, it’s clear that the same kind of virtual obliteration of Buddhist culture could quite easily happen again.
And I believe that, by translating the Tibetan Buddhist texts into modern languages, you may well be saving a vast swathe of Buddhist civilization and culture from global annihilation. In addition, as many of you know, those in the Tibetan community still able to speak and understand classical Tibetan are extremely rare.
So, for all these reasons, when I learned that Dzogchen Ponlop Rinpoche aspires to translate the Kangyur into English, I felt tremendously encouraged. Translating the Kangyur is, of course, a massive and extremely daunting task, and while it’s not the sole purpose of this conference, neither is it a project we can afford to ignore. As very few Tibetans read or study the Kangyur these days, there are those who wonder if it’s really worth the effort—especially taking into consideration the enormous amount of resources such a translation project would involve. While paying homage to the Words of the Buddha is a powerfully meritorious spiritual act, the Tibetan habit of using the Kangyur solely for this purpose is neither to be admired nor emulated: in fact, it’s a big mistake. Every religion has an original holy book—for Christians it’s the Bible, and for Moslems it’s the Koran. As Buddhadharma is taught more widely in the modern world, where attention to detail and authenticity are so valued, people are going to want to know what Buddha, himself, actually said. Without doubt I would have to say that the teachings of the Buddha—the Sutras—should take precedence over the Shastras. The Tibetans have developed the habit of preserving and propagating the work of Tibetan lamas, and seem to have forgotten about the Sutras and Shastras. These are just some of my reasons for believing that translating the Kangyur and Tengyur are projects that, at the very least, we must address and plan for right now.
If just one person were to try, rather stubbornly, to shift a huge boulder on their own, all that would be achieved is a terrible drain on his energy and time—and most likely the boulder wouldn’t move an inch.
While we are constantly aware of the urgency of the situation, I should add that we would be deceiving ourselves if we imagined that this generation of translators will see the completion of this project. What we must do, however, is lay the foundations, by devising a practical and farsighted plan to ensure that, eventually, everything that should be translated, will be—and we have to do it now.
The challenge of translating volumes of Tibetan texts the size of mountains is only one aspect of the enormous task we’re faced with; there are others equally daunting that we need to start thinking about. And there are other issues like, who does the best job, the scholar-translator or the practitioner-translator?
When we encounter the more inscrutable passages from the Buddha’s teachings, it is usually to the interpretations of the great practitioners that we turn. We also have the problem of dealing with the excruciating modern phenomenon of ‘political correctness’. We also need the help and advice of good editors and writers, so that we can ensure the language the text is being translated into is well written. Insignificant as it may sound when compared with what we have yet to achieve, I’ve noticed that few translators have been able to render many prayers and practices from Tibetan into other languages and retain the metre necessary to be able to chant them easily. Although it’s true that we have not been blessed with great Dharma patrons like King Trisong Deutsen, all is not lost because modern technology is on our side.
The great translator Vairochana, when he needed to find a specific manuscript, had to walk from Tibet to India, and it took him several months. I believe the process we begin here could now continue online quite easily in an ongoing conference of ideas and mutual support. By opening up the lines of communications between ourselves, we could start working out how we can help each other more efficiently. You know, every time I visit Manhattan Island, I am amazed by the foresight of those Americans who created that part of New York City.
The way they planned the layout of the streets and avenues, Central Park, and the Metropolitan Museum of Art, it’s as if they knew what would be needed in the 20th century, and beyond. Therefore, I would like to call on all of you here today—the translators, the Rinpoches and the sponsors—to aspire to be as visionary as those great New York City planners. As a Tibetan, I am amazed when I read texts by the great Lotsawas, like Vairochana and Chogroluyi Gyaltsen, and remember just how much I, personally, owe them. We are being given the opportunity to emulate those great beings—the translators, scholars, panditas and saints of the past—by taking on the task of translating and making available the Words of the Buddha to as many people in this world as possible, in their own languages, now and for centuries to come. With the help of our 108 founding sponsors and thousands of individual donors, we provide funding to the translators who are working to safeguard these important teachings for future generations. I know what your thinking, that pyramid sure looks about the same size as the one karzan is sitting under below? It was a rainy Saturday morning and I was supposed to be getting ready for choir practice—an eight-hour rehearsal before a big concert.
At twenty-four, a friend made a comment: “I don’t think those tablets are actually treating what you think they’re treating. The withdrawal symptoms were horrendous, but I came through—a bit dazed and spaced-out but “clean” nonetheless.
Usually one might shrug such moods off but they came with such conviction that I began to worry. I was prescribed anti-depressants again—but even through the hardest days, a tiny voice inside said “No drugs.
It summed up every symptom I had—racing and disturbing thoughts, dizziness, panic, depressed feelings, detached feelings, plus a myriad of others. This was the first breakthrough for me, and from then on I became determined to learn as much as I could about the human brain; why we experience anxiety and depression.

That is not to discredit cases of severe depression caused by other factors where medication is necessary, but knowing how easily and frequently anti-depressants are prescribed, one has to ask: at what cost exactly? Are we perhaps interfering with a natural defense process that might be best left to run its course, approached with patience instead of a ‘fighting’ attitude?
I let the panicked feelings come and go and surely enough, over time they lessened until I no longer anticipated them. Sure, thoughts came with less urgency, but they were still there and I remained in a daze, as though I was swimming an inch away from reality.
The great revelation came when I was listening to a podcast about mindfulness and secular Buddhism by a man named Peter Strong, a mindfulness expert and Skype counselor. I organized a Skype session with Peter, excited to learn more about mindfulness and encouraged by what I had read.
I think if I had discovered mindfulness earlier, the road could have been a little shorter. Accept the uncertainty, open up to those close to you, and try to allow commotion to coexist with who you are. About Lucy RoleffLucy Roleff is a Musician, Poet and Illustrator living in Melbourne, Australia.
She is an advocate for daily mindfulness and mindfulness-based meditation and hopes to one day teach others about its benefits. Thank you so much for spreading the word to more people – I honestly believe the mindfulness is the most loving, lasting solution to anxiety and enhancing life experiences in general! I’m over 60 now and I have suffered from anxiety (2 types) and depression my entire life. I used to get physically ill from anxiety, for a couple of years when I first left home for college.
I tried meditation, going to an actual Buddhist run meditation group but I could not shut my mind off no matter how I tried.
This music meditation is enhanced with Qtouch-MuSync™ Theta and Alpha brainwave patterns. Gifts of the ancient Indian traditions and practices, yoga and meditation have the potential to transform lives of not only those who practice them but also of those around.
I do understand that conferences are usually expected to follow a specific agenda; the problem is there’s so much we need to talk about, that I’ve found it extremely difficult to pinpoint where to start.
I’d like to suggest that over the next few days we start the process of mapping out exactly what needs to be done during our lifetimes and beyond in order to ensure the preservation of the Tibetan Buddhist sacred texts. What’s more, you’ve been doing it in spite of the almost total lack of support translation work receives, and always under the pressure of needing to produce material quickly. In fact, I believe that the only way for us to achieve the enormous task we face is by finding ways of working together—not only the translators, but also the sponsors, the teachers and, of course, the students, who are the real beneficiaries of your work. Generally speaking, working in a group isn’t common amongst Tibetans, and particularly amongst the lamas.
After all, two human beings trying to work together always slows a process down and is often frustrating.
And I believe that translating a large portion of the Buddhadharma—by which I mean all the texts that were brought from India to Tibet more than a millennium ago—from Tibetan into modern languages, is such a project. I can see that right now it’s important for some people learn Tibetan, but how necessary will it really be in a hundred years time?
It is believed that the project awarded the highest level of funding in King Trisong Deutsen’s national budget was that of completing the task of translating the Word of the Buddha into Tibetan.
Hundreds of the devoted students who attempted the journey to India to receive teachings and gather Buddhists texts, died from the terrible heat, strange food and virulent diseases they encountered on the Indian plains. However, this is not the only reason for us to put all our energy into producing well-translated texts.
Basically, the great Lotsawas who translated the Buddhist texts into Tibetan—where Buddhism continued to flourish for a millennium—effectively rescued the Buddhadharma from premature extinction.
The living traditions of Dharma that still exist today—for example, in Japan, China, Thailand and Burma—have only survived because they had the foresight to translate the original sacred Buddhist texts into their own languages.
At the rate at which the language is disappearing, 50 years from now there will be almost no Tibetans who can read the words from texts such as the Kangyur and Tengyur and understand their meaning. Amongst Tibetans, as you know, the Kangyur is widely used as a merit-making object: monasteries will certainly buy a copy, but will then simply shelve it. I’ve noticed that Chinese, Thai and Burmese Buddhists still read the Sutras and contemplate them; the Tibetans rarely do. For Buddhists, our root holy books are the Sutras and they are of vital importance, because what Buddha taught us must always be the final word on any given subject, not what we find in the Shastras—and definitely not what’s to be found in the Tibetan commentaries. The trend today is for teachers, priests, scholars, politicians and fanatics to obscure the original meaning of important texts by interpreting them in a way that supports their own personal agendas—it’s happening in all religions, and sadly, Buddhism is no exception. Then, as the Shastras written by Indian authors are more authoritative and carry more weight, I would say that they should be translated before those of the Tibetan authors.
Painful as it is for me to admit, Tibetans often promote the teachings of their own teachers far more than those of the Buddha—and I have no trouble understanding why Tibetan Buddhism is sometimes described as “Lamaism”.
The way I see it, this immense translation effort can only be accomplished if we all join forces.
In Tibet, it took seven generations of Tibetan Kings to accomplish the translation of the texts we have today; and some believe that there are still sutras and shastras that have yet to be translated into Tibetan. If a practitioner-translator is our ideal because he or she has greater emotional authority than a scholar-translator, we should also remember that many of these great practitioners aren’t particularly well-versed in Buddhist philosophy. Just because someone can understand Tibetan, doesn’t mean that they can write well in their own language.
Today, thanks both to modern technology and projects like Gene Smith’s TBRC, it’s possible to download Tibetan texts to your computer, even from somewhere as remote as Bir—if the internet is working, of course.
After all, what we are going to do will have a far greater impact on the world than the laying out of a city ever could. The stakes are high, and, practically speaking, it’s our generation who will shoulder the responsibility for ensuring that the Buddhadharma continues to flourish in this world. In the middle is a Pyramindamexiplex and takes on many different forms, one might say it has a peculiarity of dimensions.
Concerts, sport events, sleep overs at friends’ houses—any situation that might be awkward to get out of. My mind was trapped in cycles of anxious rumination and would go on like this for months, with little to no respite except in sleep.
Maybe I sought the wrong psychologist, but she seemed more concerned with the small clock on her table than my exasperated tears. I Googled “disturbing thoughts.” This time I stumbled upon a website called Anxiety No More, created by a man named Paul David, an ex-sufferer himself.
This indicated that in many cases, life events are to blame; the stress we endure, assuming we are unbreakable. And believe me when I say that despite how hopeless it may feel, you are still there—temporarily clouded, but there, waiting. Lucy has released her first book “Somewhere; poems and illustrations from a place” inspired by her own healing from anxiety and depression. Nothing else has worked on me so far and while I am a novice at mindfulness, there are moments where I experience greater healing than I’ve with other approaches. I’ve struggled with a lifelong depression (To the point of being suicidal) since I was about 7ish and after I discovered mindfulness this summer my life has changed so much in such a short time.
It certainly does feel like there is much to learn sometimes – and it sounds like you are on the right path.
It is amazing how the brain hangs on to these old habits and they pop up every now and then. Of all the practices it seems that Mindfulness is the most complimentary with how the human brain works. It breaks my heart to think that people go through such terrible withdrawal from these medications. In many of the cases I researched, it seemed those who struggled with depression from an early age were more likely to think their problem was purely neurological and perhaps discredit meditation practices. I would highly recommend that anyone struggling should seek a therapist or counsellor who is trained in mindfulness – often in the early stages one might feel disheartened or have alot of questions.

Someone who can’t be relied upon to show up, and it has been the source of joking and semi-serious jibes at my expense.
I too got in the habit of cancelling plans without realising I was being controlled by the anxiety. At the same time, it’s precisely because there’s so much to talk about that this conference is being held. Basically, our agenda is to write the agenda for an ongoing translation conference; a conference that never closes because all the attendees continue to consult and work together in pursuit of a common goal. Actually, it’s quite amazing what’s been achieved—and yet, you have almost always worked alone. Over the years, such collaborations have been rare, and it’s an aspiration of mine that we’ll be working together far more closely in the future.
Yet, for some peculiar reason, I find myself associated with this Translation Conference—mostly, I think, owing to the involvement of Khyentse Foundation.
Yet, in spite of the tremendous human sacrifice and unimaginable cost borne by the crown, this single undertaking may well be the one truly phenomenal Tibetan accomplishment. As a result, today, what had been virtually lost in India can now be found in Tibet—and what’s more is becoming available again in India. If offerings are made the text will be read out loud, but little effort will be invested in understanding the meaning of each word.
My concern is that if we decide not to translate these texts, this Tibetan mistake will be both reinforced and perpetuated. When problems created by such interpretations arise in the future, our beacon of truth can only be the Words of the Buddha.
Today, as a result, our vision is quite narrow, and instead of dedicating our limited resources to translating the Words of the Buddha, we pour it into translating the teachings of individual lineage gurus, biographies, their long-life prayers, and prayers for the propagation of the teachings of individual schools. By working together as a group to move our own huge and immovable boulder, I believe that, at the very least, we’d be able to work out how to be more efficient, and how to use our resources more wisely. It’s an unnerving prospect, I know, but the sacred texts must always be available in a form the present generation can understand. They even take pride in their lack of worldly knowledge, for example in their literary skills, telling us that they’re glad they didn’t waste their time studying ‘all that intellectual stuff’! I think we should starting thinking about how we can produce prayers in other languages—particularly those usually practiced in groups—that are written in metre so that students can chant in their own languages. Not only should we be talking to other translators, but also to all those who support the translation process, the teachers, the linguists, the writers, and, of course, the students. We will be making available to people of all nationalities, everything they need to follow the Buddha’s infinite path to liberation, which is the only source of true happiness and enlightenment.
We need to make a thorough and effective plan for the future, and we must put it into action.
Without their compassionate determination, their devotion and sheer hard work, I would never have been able truly to appreciate the words of the Buddha in my own language. The orange angle on the lower right, shows that each face, falls to 51 plus or minus one deg.
Anyone who says, “Just relax!” to a person who is experiencing anxiety or depression should know this; they just cannot. You only need to watch someone trying to balance two iPhones, a laptop, and an iPad on one knee to see how we even overload ourselves.
But I took the advice to sit it out, be patient, and not take everything my mind threw at me so seriously. Fortunately, it only took about a month for me to try several unhelpful therapists and solutions until I stumbled upon mindfulness and correcting limiting beliefs. Diazepam works pretty well for the anxiety, and I’m on an old anti-depressant that helps, but mindfulness, when I can actually accomplish it, practically takes it all away. It’s an amazing book, and I highly recommend it to everyone, especially to those dealing with anxiety like this.
After nearly succumbing to a near breakdown today after losing my final research paper, I decided this morning that taking my final exam this afternoon was simply pointless. Sometimes it feels like there is a literal mountain of things that need to be done, in our own minds and in our lives. These things aren’t understood by many, and unfortunately to try to explain it to someone is too much for me. Yoga encompasses all aspects from physical workouts to simple day to day activities that must be performed in a righteous way. So, as long as the tasks we undertake are small enough to be completed by just one person, or one school, or one particular lineage, being individualistic isn’t a problem.
And I imagine that this situation is a little worrying for some of you real translators, since enthusiastic amateurs tend to be rather naive about the art of translation.
A thousand years ago the great Dharma Kings and Patrons had absolute, dictatorial power and great wealth, and were able to direct a scholar to drop everything and focus entirely on one project—like the translation of the Kangyur.
And, more than anything else, we need to establish an ongoing dialogue and spirit of cooperation and mutual support amongst translators and all those implicated in the art of translation, and start planning for the future—what I’ve already described as an ‘on-going conference’.
And worse still, it is well-known in Tibet that often not only the practitioners, but even the scholars—the Geshes and Khenpos—didn’t know how to write their own names, let alone a whole sentence. Especially these days, when such a phrase could so easily be confused with the language of religious fanaticism. As we all know, the way Tibetan is written is very different from English, but I wonder, is using a kind of pidgin- English to reflect the Tibetan style a good solution?
What was the point, I wasn’t prepared, I had self sabotaged myself to a point past repair and decided firmly against even going, simply accepting a zero.
Its like having insomnia and trying harder and herder to get to sleep, gritting our teeth and tossing & turning- we usually just end up wide awake. Meditation gives the mind the strength and stability to follow the path defined by yoga.Yoga Exercise - A Great Way to All Round FitnessYoga exercise is a simple way to keep the body tuned to perform daily routines without being ailed by common and avoidable illnesses. But those days are long gone, and such a thing certainly couldn’t happen today—unfortunately. We need to decide where we want this process to be in 10 years, 25 years, 50 years and 100 years. So, imagining we can rely on the linguistic expertise of these great beings, may be a little overoptimistic.
Consequently, not only do scholars play a vital role in the process of translation, but so do the arbiters of social sensitivities; and their roles are at least equally important to that of the practitioner, and definitely not less.
Wouldn’t it be better for the native English translators to pay more attention to perfecting their written English style, so that they can represent Tibetan ideas in a way that their readers can understand? This Pyramid stands at six feet and is great for meditation and all manner of mind and body contemplation.
I will continue working on mindfulness, and I hope to break away from the devastating effects of the anxiety. Weeks later I would go back, read the list and realise what was a big deal and what really didn’t need all my stress energy. These are many simple and easy practices to maintain the body fit and detoxify the systems from the impurities that enter our bodies in the course of the day. So here I go picking up the pieces of my work and my scattered mind trying to remember to breathe and focus and continue to repair what I can. Yoga exercise caters to all parts of the human body starting from the muscles and joints to the functioning of the internal systems like the digestive and respiratory functions. I’m still working through my cycle of self destruction but it is encouraging to hear of your self recovery and it gives me hope to make it through today. The best part about yoga is that it doesn't require super human efforts and skills to master, and can be performed by every one in the comfort of their homes and at a convenient time. Yoga fitness refers to a holistic physical well being that is more from the inside rather than from external looks.Yoga Workshop - Easy Way to Get initiatedYoga workshop is a place where any one can learn the basics of this wonderful way of life merely by attending and listening to the methods being explained. Willingness to attend and openness to learn are all that is expected from any one who is interested.

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