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A Gaelic Blessing
Deep peace of the running wave to you.
Deep peace of the flowing air to you.
Deep peace of the quiet earth to you.
Deep peace of the shining stars to you.
Deep peace of the gentle night to you.
Moon and stars pour their healing light on you.
Deep peace of the Light of the World to you.
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. . . .. .
.MINDWORMS
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Reflectopix
Walking meditations in
Southwestern Ontario
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Questions about buddhism?
DROPLETS #25 - #122 (January through April, 2009) are .now available on CD at cost. To receive a copy please send your name and address (clearly printed) and a cheque for $10.00 payable to A.M. Hayward to P.O. Box 684, Springhill, N.S., Canada B0M 1X0. . . . . . . . . . .
. . . . . . . . . . . Yours in the Dharma, ~y~
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Hits since 2005/05/01
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From the Wan Ling Record
Were you now to practice keeping
your mind open at all times,
whether walking, standing,
sitting or lying down.
Concentrate entirely upon
no thought creation,
no duality, no reliance on others,
no attachment found.
Just allowing things to take their course
the whole day through
as though you were too ill to bother,
unknown to the world.
Innocent of any urge
to be known or unknown,
with your mind like a block of stone
Lying on the ground.
Then all the Dharmas will penetrate
your understanding through and through,
in a little while you find yourself unattached.
For the first time in your life
you'll discover your reaction
to phenomena decreasing,
and you will pass beyond.
Pure and passionless knowledge,
enlightenment implies,
an end to thoughts
and images ceaseless flow.
You stop creating the karma
that leads you to rebirth,
as gods or man or suffers in hell.
When bodhisattvas lose the power
of keeping their minds free
from conceptual thought,
attachment, then to form,
will drag them back into
the phenominal world,
and to each of these
a demon's karma is born.
from the WAN LING RECORD
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 If you want others to be happy, practice compassion.
If you want to be happy, practice compassion..
. . . . . . . . . . . . . . . . . .. . . . . . . . . . . . . . .
hhdl
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... . . . . . . . . . . . . . . . . . ........... . . . .. . . . . . . . ..... . . . . . . .. . . . . .Saturday, 09/07/04
. ..(continued) The writings, teachings and practices of tantra can be grouped into four categories: Kriya tantra, Carya tantra , Yoga tantra and Anuttarayoga tantra. The first three are known as the lower tantras and the fourth as the higher tantra. A brief examination of these shows a logical progression:
. . . In Kriya tantra the practitioner sees himself as very low and the deity as very high. One makes offerings in order to receive the blessings of the deity, and in order to establishe this mindset and develops within it. Here the deity is regarded completely as “other” from the point of view of the practitioner, just as a king might be seen as far above his subjects.
. . . In Carya tantra the practitioner and the deity are essentially equal , very much like friends, but the deity is still regarded as separate from the practitioner. The blessing of the deity is still sought after in order for the practitioner to reach enlightenment.
. . . In Yoga tantra the practitioner becomes the deity, but only during the actual meditation practice. During this practice the practitioner creates himself in the form of the deity and then invokes the transcendental wisdom aspect of the deity. This true nature of the deity is then absorbed into the practitioner who then becomes identical with the deity. At the end of the meditation session the transcendental wisdom aspect returns to the deity and there are offerings made to the deity as a separate being. At that point the deity leaves.
. . . Only in Anuttarayoga tantra does the practitioner become the deity completely and come to realize that the true nature of the deity and the true nature of the practitioner are one and the same. At this stage one arises as the deity both on and off the cushion.
. . . From even this brief description one can hopefully see the gradual progression these practices provide in guiding the practitioner from confusion to clarity. This is not to say that one must or should begin with Kriya tantra. Depending on their karma some may even begin with Anuttarayoga tantra, but it is usually advised that one begin within the lower tantras. Goals are not helpful The guidance of a qualified teacher is most helpful at this point. ~y~
.. . . . . . . . . . . . . . . . . . . . . .. . . . . ~y~ Karma Yeshe Wangpo . . .    
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.. . PLEASE NOTE: On-line meditation assistance and interviews are available on request. We have "SPACE-OFFERED FREELY" for your input, Dharma news and/or suggestions. Please send something along and Share the Merit! ~y~
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 . ..In Tibetan drenpa means mindfulness, and sheshin means awareness. Drenpa also means mindfulness and memory. It means that one is mindful of what one is doing and remembers what one has to do whether one is meditating, whether one has lost the power of concentration, and so on. Mindfulness is like a causal condition and awareness is like the result. If one has very concentrated mindfulness, one immediately notices a thought arising and this becomes awareness, which becomes sheshin, and one knows what is occurring. Normally, one does not know what is in ones mind or what one is thinking, so there is no awareness. But if one has mindfulness, then it is said to the extent that mindfulness brings mental stability, one has awareness. . VVTR
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.. . .The first skandha arises out of panic.
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