This analysis reveals that the self cannot reasonably exist outside of the body and the experience of consciousness. It cannot be intrinsically associated with the physical constituents of the body since it does not have any location, shape or color. Finally, the self cannot be found in the stream of consciousness, within which past thoughts have gone, future thoughts have not yet arisen, and present thoughts do not abide.
Tsongkhapa established a relationship with Manjushri through the medium, Lama Umapa, who himself had encountered Manjushri in a visionary experience that changed the course of his life. Jinpa describes this relationship in depth in this book and provides important new insights on the way in which this collaboration provided new perspectives on classic texts, including Nagarjuna’s and Atisha’s teachings.
Pilgrimage condenses the journey for spiritual liberation that can take an entire human lifetime or more into a few short weeks on the road.
We all seek wholeness, to connect the wounded part of us with something completely beyond ourselves, and that is made possible through devotion.
As Jesus and Buddha have been remembered, they both had a common starting point for their preaching: the sufferings that all humans (though some more than others) have to face: the inadequacies, the perplexities, the insufficiencies, the diminishments, the pains and disappointments that darken human existence.
Many people today who are deeply concerned about the world’s suffering inhabit a secularized worldview in which it is assumed that religious understandings of salvation or spiritual liberation are irrelevant to the material needs and ways of thinking prevalent in our time.
Guanyin or Guanshihyin is the Chinese name for Avalokiteśvara, the Bodhisattva of Compassion, who has been worshiped throughout the Buddhist world.
Roughly until the middle of the first millennium CE, an important general dis- tinction opposed Buddhist and Brahmanical philosophical thought in the South Asian subcontinent: Buddhist philosophers were of the opinion that our com- mon sense world is not ultimately real, Brahmanical philosophers were convinced that it is. During a number of centuries, all Buddhist philosophers denied the reality of the world of our everyday experience, and all Brahmanical philosophers accepted it.
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