Showing posts with label contemplative. Show all posts
Showing posts with label contemplative. Show all posts

2021/11/20

Effortless Living: Wu-Wei and the Spontaneous State of Natural Harmony : Gregory, Jason, Mitchell, Damo: Amazon.com.au: Books

Effortless Living: Wu-Wei and the Spontaneous State of Natural Harmony : Gregory, Jason, Mitchell, Damo: Amazon.com.au: Books




Jason Gregory

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About Jason Gregory


JASON GREGORY is an author, philosopher, and teacher specializing in Eastern and Western philosophy, comparative religion, psychology, cognitive science, metaphysics, and ancient cultures. He is the author of Fasting the Mind, Enlightenment Now, and The Science and Practice of Humility. For several years he has lived in Asia studying the classical spiritual traditions of the East.

Jason lived in India studying the Hindu schools of Vedanta and classical Yoga, and the Buddhist schools of Mahayana and Zen. While living in Nepal he studied Vajrayana and Tibetan Buddhism. He lived in South Korea studying Korean Buddhism, Confucianism, Neo-Confucianism, and Taoism. In South East Asia Jason lived in Thailand studying Theravada Buddhism and its monastic Forest Tradition, while taking numerous research trips into the monasteries and temples of Cambodia, Laos, Myanmar, and Vietnam. Jason has traveled extensively to over 15 countries.

His work is focused on the benefits of Eastern wisdom in the modern world and how it can transform our lives to live more optimally and peacefully. Jason travels worldwide lecturing about the East, its science of mind, and the methods and practices that define the East, and how its philosophy is a cure not only for the individual’s mind but also for the cultural, social, and religious problems in the world. Visit the author's website at www.jasongregory.org
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Jason Gregory
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Effortless Living: Wu-Wei and the Spontaneous State of Natural Harmony Paperback – 13 March 2018
by Jason Gregory (Author), Damo Mitchell (Foreword)

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A guide for achieving an enlightened mind through the art of non-doing


• Details meditation practices, focused on stillness of the mind, along with Patanjali’s yoga methods to maintain a consciousness referred to as “being in the zone”


• Builds on Taoist, Confucian, and Hindu principles along with scientific findings to support wu-wei--the art of non-doing, non-forcing--as a way of life


• Explains how wu-wei practitioners cultivate intelligent spontaneity and effortless action to allow the natural harmony of the cosmos to prevail


The practice of non-doing, non-forcing is an essential aspect of Taoism known as wu-wei. Attributed to the great sage Lao-tzu, the philosophy of wu-wei teaches you how to develop a natural state of consciousness not bound by thought or preconceived limitations. Experienced by the greatest artists, athletes, musicians, and writers, this heightened state of consciousness, referred to as “being in the zone,” is where intelligent spontaneity and effortless action flourish via a practice rooted in permitting the natural harmony of the cosmos to prevail.


Merging Taoist philosophy, Hindu principles, and Confucianism along with scientific findings, Jason Gregory outlines the practice of wu-wei as a vehicle to realize our innate freedom, revealing that when we release our ego and allow life to unfold as it will, we align ourselves more closely with our goals and cultivate skill and mastery along the way. Equating “being in the zone” with a stillness of the mind, Gregory shares meditation practices coupled with yoga exercises from Patanjali that allow you to approach life with a mastery of acceptance, releasing deluded beliefs of how to achieve success that make your mind “sticky” and poised for conflict. The author shows how practicing wu-wei paradoxically empowers you to accomplish all that you desire by having no intention to do so, as well as allowing you to become receptive to nature’s blueprint for expressing beauty.


Revealing wisdom utilized by renowned sages, artists, and athletes who have adapted “being in the zone” as a way of life, the author shows that wu-wei can yield a renewed sense of trust in many aspects of your daily life, making each day more effortless. As an avid wu-wei practitioner, he provides keen insight on how you, too, can experience the beauty of achieving an enlightened, effortless mind while reveling in the process of life’s unfolding.
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Review
“Immersing yourself in the origins and underpinnings of this ancient way of thinking and being will definitely help usher you into the Intuition Age with its interconnected, holographic perception. This book is brimming over with gems and overall wisdom. It’s a comprehensive weaving of many threads that makes for a fascinating--and useful--read.” ― Penney Peirce, author of Leap of Perception and Frequency


“In the West, people say, ‘where there’s a will there’s a way,’ by imposing your will over nature. More often than not this backfires. In ancient China, the wise ones discovered that the best way is wu-wei, ‘doing nothing,’ and thereby getting everything done by letting nature take its course. In this book you’ll learn how that’s not-done.” ― Daniel Reid, author of The Tao of Health, Sex, and Longevity and The Tao of Detox


“In Effortless Living, Jason Gregory explains in clear and simple terms the Taoist concept of wu-wei and reintroduces a model of contemplation much needed in the world today. He describes how wu-wei (literally ‘not forcing’ or ‘allowing’) can facilitate communion with the Tao—the timeless flow from which everything else we perceive is but a reflection. I thoroughly enjoyed this book, and I learned so much from it. My humble thanks to Jason Gregory for facilitating my own understanding of the Tao and, in doing so, allowing me to apprehend the inner silence and to listen to its wordless wisdom.” ― Anthony Peake, author of The Infinite Mindfield and Opening the Doors of Perception


“Jason Gregory has tapped into a living stream of wisdom to bring us an antidote to our cultural numbness. By learning how to let things be, rather than interfere and intervene in an unnatural order of life, Gregory forces us to love the world again, by trusting it. This is essential and practical wisdom for a modern social world at its best.” ― Kingsley L. Dennis, author of The Phoenix Generation


“Effortless Living is a timely book. In a time where absolutist and rigid views are proving to be outmoded if not dangerous, Jason Gregory uses his heart and critical thinking skills to lay bare the essential, irreducible teachings of Lao-tzu. He deconstructs the myths, formulaic thinking, and the business of ritual of Taoism as it is practiced today that obscure and often hinder our innate abilities to have a direct experience of that from which we are never separate.” ― Robert Sachs, author of The Passionate Buddha


“In Effortless Living, Jason Gregory reminds us that a magic still dwells in our world despite the external forces, and psychological habits, that increasingly steer us toward cynicism. Gregory gives not only clear explanations of Taoism and reconciliations of it with Confucianism, but also guidelines for getting in touch with the Tao at the heart of all things. Furthermore, he makes clear why the root of world peace is the inner peace of the individual, which is why—socially and environmentally—this book is so deeply valuable. This is the best book on Taoism as a spiritual path since Alan Watts wrote Tao: The Watercourse Way nearly fifty years ago, and so I say, it’s about time.” ― Dana Sawyer, professor of religion and philosophy at the Maine College of Art


“In this work the Tao is alive, expressing through itself, as itself! The words propel us through the labyrinth of mind to point us directly at the profound truths of our being, that mysterious Way which transcends the intellect and filters of the human mind. The book reverberates with the perennial truth that the great saints and sages of antiquity have taught. With clarity and insight we come to see the place of techniques and practices as well as their limitations. The dismantling of mind is palpable as we are pointed over and over again to the limits of the words themselves and a possibility of an opening, a dawning of that which we always already are but have forgotten.” Daniel ― Daniel Schmidt, documentary filmmaker of Inner Worlds, Outer Worlds and Samadhi


“In Effortless Living, Gregory portrays beautifully the ideas of hard-and-fast belief colliding with the natural harmony of true living with the flow of our natural state of being. This book also wonderfully explains how our need to control is more of an illusion that creates the very struggles that we see in our modern world; control interrupts the natural flow of life.” ― Steven L. Hairfield, PhD, author of A Metaphysical Interpretation of the Bible


“Jason Gregory has produced a sustained meditation on the meaning of the Tao Te Ching based on his personal insights and life experiences, aimed at understanding the text as a guide for the modern world.” ― Philip J. Ivanhoe, PhD, Chair Professor at City University of Hong Kong


“Wu-wei in the Tao Te Ching has always been a difficult concept to interpret. Jason Gregory has expressed his way of understanding in a clear and insightful manner to share with the world.” ― Dr. Yang, Jwing-Ming, PhD, author, scholar, and teacher of tai chi chuan


“Effortless Living is a well-written and cogent exposition of the ancient Tao in modern terms.” ― Red Pine (Bill Porter), author and translator of Lao-tzu’s Taoteching


"Gregory's book gives us the gift and the freedom of no striving and no struggle, and teaches us that often nondoing--seeking the stillness of nonaction--is the better way." ― Clare Goldsberry, Quest Spring 2019 Clare Goldsberry, Quest Spring 2019
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Customer reviews
4.6 out of 5 stars
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Top reviews
Top review from Australia
christian
5.0 out of 5 stars I am very fortunate to have come across this book
Reviewed in Australia on 31 March 2018
Verified Purchase
This most helpful book I have read in a long time, I am very fortunate to have come across this book. I am more confident that I am in sync with the universe after reading this book, and I am more at peace.
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johno
5.0 out of 5 stars wonderful book.
Reviewed in the United Kingdom on 26 October 2020
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A great book for those that are practicing Taoists, and also for the beginner in the Taoist way, I consider myself a contemplative Taoist, and not a practitioner of the more ritual, and magic based / shamanistic schools. For those who want a simple approach to the teachings of Lao tzu, then this is the book is for you, I can't recommend it enough, a great book.
2 people found this helpful
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joanne lees
5.0 out of 5 stars Fab
Reviewed in the United Kingdom on 17 September 2020
Verified Purchase
I absolutely loved this book..so much so..I intend to buy a load more for Christmas presents..I know everyone is on their own voyage and may not be ready to understand the way..however..I'm a great believer..if a book is handed to us and we just stick it on a shelf..we will read it when the time is right for you to understand it 😊.. Thank you Jason Gregory..for sharing this knowledge with us in a simple way..thankyou🙏
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Nic Smith
3.0 out of 5 stars Meh...somewhat long on intellectual discourse and somewhat short on practicality
Reviewed in the United Kingdom on 21 September 2021
Verified Purchase
I suspect that when the author's older, he might want to rewrite this book without quite such a self-consciously intellectual approach to a startlingly non-intellectual matter (and even perhaps without a young man's striving to be in a 'spiritual elite').
But then again, perhaps not, depending on his wu wei
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RyanHikes
5.0 out of 5 stars It will change your taoism view
Reviewed in the United Kingdom on 2 August 2019
Verified Purchase
Wow this book completely changed Taoism for me! It is now not this thing I will never understand, but something so simple I need to just take my time to fully embrace it. This book will unlock something in you.
5 people found this helpful
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Prashant patil
5.0 out of 5 stars Excellence of flow and spoeniety
Reviewed in India on 7 March 2020
Verified Purchase
Author has studied Buddhism ,Upnishads ,Taoism .All eastern streams of spiritual awareness.In this book he has explained Wu Wei very easily .I loved this book and read in a week's time .Now I am ordering his other books as well.
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Effortless Living: Wu-Wei and the Spontaneous State of Natural Harmony
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Effortless Living: Wu-Wei and the Spontaneous State of Natural Harmony
by Jason Gregory (Goodreads Author), Damo Mitchell (Foreword)
 3.91  ·   Rating details ·  94 ratings  ·  22 reviews
A guide for achieving an enlightened mind through the art of non-doing

• Details meditation practices, focused on stillness of the mind, along with Patanjali’s yoga methods to maintain a consciousness referred to as “being in the zone”

• Builds on Taoist, Confucian, and Hindu principles along with scientific findings to support wu-wei--the art of non-doing, non-forcing--as a way of life

• Explains how wu-wei practitioners cultivate intelligent spontaneity and effortless action to allow the natural harmony of the cosmos to prevail

The practice of non-doing, non-forcing is an essential aspect of Taoism known as wu-wei. Attributed to the great sage Lao-tzu, the philosophy of wu-wei teaches you how to develop a natural state of consciousness not bound by thought or preconceived limitations. Experienced by the greatest artists, athletes, musicians, and writers, this heightened state of consciousness, referred to as “being in the zone,” is where intelligent spontaneity and effortless action flourish via a practice rooted in permitting the natural harmony of the cosmos to prevail.

Merging Taoist philosophy, Hindu principles, and Confucianism along with scientific findings, Jason Gregory outlines the practice of wu-wei as a vehicle to realize our innate freedom, revealing that when we release our ego and allow life to unfold as it will, we align ourselves more closely with our goals and cultivate skill and mastery along the way. Equating “being in the zone” with a stillness of the mind, Gregory shares meditation practices coupled with yoga exercises from Patanjali that allow you to approach life with a mastery of acceptance, releasing deluded beliefs of how to achieve success that make your mind “sticky” and poised for conflict. The author shows how practicing wu-wei paradoxically empowers you to accomplish all that you desire by having no intention to do so, as well as allowing you to become receptive to nature’s blueprint for expressing beauty.

Revealing wisdom utilized by renowned sages, artists, and athletes who have adapted “being in the zone” as a way of life, the author shows that wu-wei can yield a renewed sense of trust in many aspects of your daily life, making each day more effortless. As an avid wu-wei practitioner, he provides keen insight on how you, too, can experience the beauty of achieving an enlightened, effortless mind while reveling in the process of life’s unfolding. (less)
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Paperback, 208 pages
Published March 13th 2018 by Inner Traditions
Original TitleEffortless Living: Wu-Wei and the Spontaneous State of Natural Harmony
ISBN1620557134 (ISBN13: 9781620557136)
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 Average rating3.91  ·  Rating details ·  94 ratings  ·  22 reviews

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pengice
Feb 02, 2020pengice rated it it was amazing
This is a must read for spiritual growth
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Nick
Jun 07, 2021Nick rated it it was amazing
Find the path of least resistance.
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Y.S. Stephen
Mar 13, 2018Y.S. Stephen rated it it was amazing
Effortless Living tries to redefine the essence of Lao Tsu's book, Tao de Ching, stripping it of layers others have put on it over the years.

WHO WOULD ENJOY READING IT?
People interested and invested in Tao de Ching and its principles would love this book.

WHAT I LOVE ABOUT IT
There is a whiff of commercialism and religion about Tao de Ching and Taoist principles in general in today's world. The author goes to a great length removing Tao de Ching from self-help, martial art, and religious strappings to communicate its timeless message about the world, the human self, and the ridiculousness of prescribing rules for people to follow in the bid to live a fulfilled life.

MEMORABLE PASSAGE

Common misconceptions are built around language, especially among those who are spiritually inclined. The way people associate their understanding with certain words, such as consciousness, mind, awareness, perception, ego, self, truth, and God, all cause much confusion, because each word has the ability to change its meaning in correspondence to the growth of the individual. This confusion occurs even among people of the same language. On top of this, there is an immense amount of misinterpretation that is lost in translation from one language to another. In any event, language itself, no matter what dialect, is an inadequate tool for describing the nature of the universe.


.......

Effortless Living: Wu-Wei and the Spontaneous State of Natural Harmony by Jason Gregory is available to buy on all major online bookstores.

Many thanks to Inner Traditions for review copy. (less)
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T Love
Apr 18, 2018T Love rated it it was amazing
The practice of non-doing – simplified

Isn’t that an oxymoron – non-doing is already simple, right? Not exactly, but it can be. This book explains how, and it makes so much sense. It is an art, and yes, it is a practice, but once you get it, and it will come somewhat quickly, you won’t want to stop non-doing. The results are obvious and so very beneficial. If you truly want to change your life, if you truly want to create a better life, if you truly want to manifest your desires – allow this to be your guide. BUT, and there is one caveat – you may receive more than you thought, believed or dreamed possible. That happened to me. I’ve been non-doing for a while, so this book was a refresher. It made me go back through the lineage of my outcomes to see what I dreamed, wanted, thought only to notice that what I got was so much better and more worthwhile than what I hoped. It truly is a work of excellence. Buy. Read. Non-do. It’s that simple.


(less)
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Harry Green
Jan 15, 2018Harry Green rated it it was amazing
I was super fortunate to read this book before publication and I can tell you Jason did not disappoint again. I've learned so much from all of his books and this one just adds to a deeper wisdom I've been trying to learn about life and myself for the last few years. In Jason's previous books and on his shows he speaks about wu-wei a lot but this book just took it a step further. Especially because its about how taking our foot off the gas can actually bring life back into harmony when we leave life to be as it will. Lao-tzu was definitely ahead of his time, actually he's still ahead of our time and I'm extremely grateful that Jason has brought this ancient wisdom to life for me. Highly recommended! (less)
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Taylor Ellwood
Dec 08, 2019Taylor Ellwood rated it it was amazing
Shelves: meditation, taoism
This was a rather intriguing book to read and contemplate as it discusses at some length the practice of wu-wei. I struggled with this book at times, because I see how much my own narrative of control has stopped me from gracefully being in the moment and not doing. Yet reading this book opened my awareness further around not doing and it is something I will come back to again and again, because it is worth doing, and worth letting go.
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Sarah Artist
Jan 17, 2021Sarah Artist rated it it was amazing
I am just halfway through the book, and had to come here to review. This book is a must read, filled with knowledge and essential truths. Those exciting moments where you can see with true clarity and understanding. Thank you Jason!
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Bárbara
Jul 22, 2018Bárbara rated it it was amazing  ·  review of another edition
2 notes & 93 highlights
I cannot say enough good things about this book. Don’t let the long, self-help like title mislead you thinking that’s what this book is. Simply written, it offers the right amount of intellectual concepts and examples so as to give you a tangible grasp of Taoism.
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Paula
Feb 05, 2018Paula rated it it was amazing
I've read a truckload of books on Taoism in my time and this is the best book on Taoism and the concept of wu-wei hands down. This book is very important in our current culture. (less)
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Lo
Feb 17, 2019Lo rated it it was amazing
I enjoyed this book, although it was a little hard getting through the first part. A lot of info and made me realize that I need less distractions and to be more in the moment.
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Jae
Aug 07, 2020Jae rated it it was amazing
Good read
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SAT CHIT ANANDA
Jan 18, 2021SAT CHIT ANANDA rated it it was amazing
Surrender control, the art of Wu-Wei. A beautiful book by Jason Gregory that is enjoyable, coherent, and thought-provoking. This book is absolutely flush with great quotes - here I will share with you that I copied down:

"When you trust the universe, you become one with it. Wu-Wei dawns upon the individual in the same way, because when we let go of control, we gain the indescribable power and virtue of Tao. This relation of trust and oneness is the principle of living wu-wei. When you are humble enough to leave things alone, you begin to feel a sense of unity intuitively."

"Our true nature and reality can only be experienced when the sense of "I" has vanished. "

"Satori, is not the crowning of an ultimate success but of an ultimate defeat. The consciousness of always having been free appears in us when we have exhausted all the attempts, all the training, that we believe may be capable of liberating us."

"When you finally realize, beyond intellectual speculation, that the whole universe is happening to you right now all at once, you will cease projecting yourself into the world, because you will become receptive to the universe."

"If your attention is focused on worldly affairs, the Tao cannot make use of you, because your awareness is hypnotized to believe that the world of forms is a concrete reality."

"As the softness of water slowly wears away at the hardness of rock, so too does fate wear away at the rigidity of our conditioned identity".

"Fate and the unconscious conspire against the conscious self to further the growth of the individual."

“Synchronicity is the song of spirit and matter”

“When we look into the Eternal Self we discover the Way, and when we follow the Way we reveal the Eternal Self”.

"Our love has to exceed our boundaries to include not only our neighbors but also our enemies and the community of animals, plants, and minerals.".

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Lastly, this is the first book that I've read that I'm a little taken back by the rating. It is currently at 3.97 stars. In my opinion, a book of this caliber should be averaging at least 4.5 stars, if not higher. It almost seems unfathomable to give this book 3 stars or less. /In my opinion (less)
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Lilach Lavy
Jul 20, 2019Lilach Lavy rated it really liked it
It's a good book. And it seems it came to me at just the right time...
If you expect very brilliant and stylized authorship- you might find that it's not so much what this book offers. The writing is pretty straight forward.
Mostly, it's just a personal perspective, that seems well earned through years of seeking and deep inqiry.

Up till now i like the "whole picture" i see from Jason, both from this book, and from other media he's active on, like his YouTube videos... he comes across as just a gen ...more
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Ina
Apr 22, 2020Ina rated it it was ok
I can't say I gained much from this book.

The first 60% were judgemental generalizations about modern society. Not the vibe I'm looking for in a book that is supposed to offer peace and wisdom. The rest was very chaotic, lacking in concreteness, and depth.

It's like the author just retold us things he's read about wu-wei, instead of sharing his lived experience and helping us deepen our own practice. (less)
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Tony Thorn
Mar 04, 2018Tony Thorn rated it it was amazing
Jason's books have been especially helpful for me and this new book just blew my mind with its wisdom. He is one of the best contemporary teachers on Zen and other Eastern philosophies. Zen is my taste but Taoism is always close to my heart as I love the teachings. This book has allowed me to understand Taoism even more. (less)
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Cheryl Tanner
Mar 17, 2018Cheryl Tanner rated it it was amazing
I went into this one as a beginner and came out of it with my head spinning. What a radical way to view the world. And the irony is that in the end this is the true way to live but we are all wound up in the hustle and bustle. No thanks, leave me out of it. I'm going to follow the natural way for now on. (less)
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Asia
Mar 01, 2018Asia rated it did not like it
To bardzo osobliwa lektura i trzeba mieć dosyć specyficzne podejście do życia, aby ją docenić. Dla mnie wartościowych myśli było jedynie kilka, a reszta jawiła mi się raczej jako nawiedzony bełkot. Autor mówi, że należy żyć zgodnie z zasadą wu-wei, ale tak naprawdę nie mówi, jak to zrobić w dzisiejszym świecie - jak żyjąc w zgodzie ze sobą nie popaść w ruinę, nie być bezdomnym itp. Światłe idee, ale jak dla mnie kompletnie oderwane od jakichkolwiek możliwości realizacji. A fragment, w którym czł ...more
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Lili
Jan 12, 2018Lili rated it liked it
From netgalley for review:

I am a huge fan of Wu-wei, it is one of my favorite aspects of Taoist studies. However, reading this book was not effortless, I found reading it to be a bit of a slog and I honestly cannot put my finger on why. It is filled with philosophy I enjoy but presented in a way that just did not keep my attention. Definitely a case of like what is written but not necessarily how.
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Chris
Mar 27, 2019Chris rated it really liked it  ·  review of another edition
Good Nuggets

Of someone who lives in Wu Wei I can say that this book is filled with some great sentences. I just wish some parts of the book were easier to understand. There is a lot of jargon, but that’s probably because it’s a concept you can’t really put into words. He does a great job of explaining some of these deep concepts. Great work.
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Mikolaj
Jun 29, 2021Mikolaj rated it did not like it
Looks like a self-help book, turns out to be mostly historical and when it gets practical, any pieces of wisdom turn out to be nothing new. What is surprising, is the amount of negativity and criticism of some other philosophies and lifestyles - justified or not, it's neither pleasant to read nor very Zen. The book is extremely wordy and repetitive, I couldn't read it from cover to cover.

The author thrives on overcomplicating the sentences to sound sophisticated while oversimplifying all the world's problems (not a hyperbole) as he tries to convince the reader that Wu-Wei philosophy is the only solution we need. Sounds like a recruitment call to a cult for moderately smart people.

Some passages are just plain bullshit. The worst to me is his complete misinterpretation or even fake portrayal of Thor Heyerdahl's famous trip that Gregory uses to support his spiritual claims while ignoring all the science behind the actual events. Furthermore, he pushes a completely twisted conclusion from the quote from Jung (at least that's how it appears in the polish version) - an apparent attempt to use authority and show scientific support for claims related to Tao, while claiming it cannot be tested by science (elsewhere in the book). That's just some examples from a quick, partial, read. I imagine there's much more.

Below is my summary of the good stuff, not necessarily how Gregory would put it: practice acceptance rather than forceful attempts at controlling things, meditate to free yourself from the rush and domination of the logical intellect, go with the flow and your natural inclinations, be more spontaneous and trust your intuition. There are far better books on these subjects though.

I imagine someone interested in all the details and history of Taoism could benefit from the book. Still, I consider it poorly written and dishonest. (less)
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2021/11/19

Benet Canfield - Wikipedia

Benet Canfield - Wikipedia

Benet Canfield

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Benet Canfield, also known as Father BenetBenoit of Canfield, or Benoît de Canfeld, (1562–1610), was an English Recusant and mystic. His Rule of Perfection served as a manual two or three generations of mystics.[1] For his influence on Madame AcariePierre de Bérulle, André Duval, and Vincent de Paul he has been called the "Masters of masters".[2]

Life[edit]

Benet was born William Fitch at Little Canfield in Essex, the third of four sons of his father's second marriage. Around 1579 he began studies in London, at New Inn, one of the eight Inns of Chancery, and then at Middle Temple, one of the four Inns of Court.[3] A discussion with a Dissenter convinced him that all Reformed theology was flawed (including that of his own Anglican Church).

Fitch came upon Robert Persons's "The first booke of the Christian exercise, appertayning to Resolution",[4] an important devotional work of the time, and decided to convert to Catholicism, then illegal in England. He went to study at the English Catholic college at Douai in Belgium, a major centre for English Recusants, or Catholics in exile, during the Elizabethan period. He entered the Capuchin order as a Friar in 1587 and was given the religious name of Benoît de Canfeld, "Benoît" the French form of Benedict, but in English he used the older form, Benet.[3]

Completing his theological studies in Italy, he returned to Britain around 1599 and was immediately imprisoned, where he wrote his theological allegory, Le chevalier Chrestien. He was banished to France on an appeal by Henry IV of France in the spring of 1603. He became Master of Novices at Rouen in 1608, and was well known in the French Court. Benet was a teacher of Pierre de Bérulle, founder of the French school of spirituality, and of many interested in the spiritual renewal of France.[5] Benet died in Paris on 21 November 1610.[6]

Works[edit]

In 1609, towards the end of his life, Benet published his masterpiece, Règle de perfection réduite au seul point de la volonté divine (Rule of Perfection). This work fell under the disapproval of the Church in the early 17th century, and is therefore less well-known than Holy Wisdom by his contemporary and associate Augustine Baker. Both authors deal with the subject of contemplative prayer, the deep form of prayer followed in monastic orders. Canfield was probably influenced by the Flemish mystic Jan Ruusbroec.[5]

His Way of Perfection began to circulate widely in manuscript and even more widely in unauthorised printed editions. A letter of approbation printed at the beginning of The Rule of Perfection is signed by a number of doctors of the Sorbonne, including André Duval,[3] who introduced it to Vincent de Paul. Vincent's words, "Do not tread on the heels of Providence," are taken from Canfield.[5] This treatise "The Will of God" was translated into Latin in 1625 by order of the Minister General of the Order.[7]

Benet brought out official editions of the first two parts of his work, but unfortunately not of the third, because he sensed stirrings of criticism from orthodox theologians about the boldness of his teachings on the higher levels of prayer. As a result, this third part is known only in its French and Italian translations, in which Benet had incorporated more conventional devotional elements to ensure its acceptability as an ascetical handbook. In this he failed as it was put on the Index of the Catholic Church in 1689 on the grounds that it came too close to the ideas of the Quietists who were then the subject of a major controversy, although it was not considered to be actually heretical.

The book was rediscovered by Aldous Huxley in the 1940s and summarised in his book Grey Eminence as an example of the common ground between Eastern and Western mysticism. In the 1950s he came back to the attention of Catholics with the republication of The Lives of Ange De Joyeuse and Benet Canfield (1623), given as by Jacques Brousse, but actually containing a large part of Father Benet's autobiography.

References[edit]

External links[edit]


2021/11/12

Luminous mind - Wikipedia

Luminous mind - Wikipedia

Luminous mind

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Luminous mind (Skt: prabhāsvara-citta or ābhāsvara-cittaPalipabhassara cittaTib: འོ་སལ་གྱི་སེམས་ ’od gsal gyi semsCh: 光明心 guangmingxinJpn: 光明心 kōmyōshinKor: kwangmyŏngsim) is a Buddhist term which appears in a sutta of the Pali Anguttara Nikaya as well as numerous Mahayana texts and Buddhist tantras.[1] It is variously translated as "brightly shining mind", or "mind of clear light" while the related term luminosity (Skt. prabhāsvaratā; Tib. འོ་སལ་བ་ ’od gsal ba; Ch. guāng míng; Jpn. kōmyō; Kor. kwangmyōng) is also translated as "clear light" in Tibetan Buddhist contexts or, "purity" in East Asian contexts.[2] The term is usually used to describe the mind or consciousness in different ways.

This term is given no direct doctrinal explanation in the Pali discourses, but later Buddhist schools explained it using various concepts developed by them.[3] The Theravada school identifies the "luminous mind" with the bhavanga, a concept first proposed in the Theravāda Abhidhamma.[4] The later schools of the Mahayana identify it with both the Mahayana concepts of bodhicitta and tathagatagarbha.[5] The notion is of central importance in the philosophy and practice of Dzogchen.[6]

In early Buddhist texts[edit]

In the Early Buddhist Texts there are various mentions of luminosity or radiance which refer to the development of the mind in meditation. In the Saṅgīti-sutta for example, it relates to the attainment of samadhi, where the perception of light (āloka sañña) leads to a mind endowed with luminescence (sappabhāsa).[7] According to Analayo, the Upakkilesa-sutta and its parallels mention that the presence of defilements "results in a loss of whatever inner light or luminescence (obhāsa) had been experienced during meditation".[7] The Pali Dhātuvibhaṅga-sutta uses the metaphor of refining gold to describe equanimity reached through meditation, which is said to be "pure, bright, soft, workable, and luminous".[7] The Chinese parallel to this text however does not describe equanimity as luminous.[7] Analayo sees this difference due to the propensity of the reciters of the Theravada canon to prefer fire and light imagery.[7]    

The Pali Anguttara Nikaya (A.I.8-10) states:[8]

Luminous, monks, is the mind. And it is freed from incoming defilements. The well-instructed disciple of the noble ones discerns that as it actually is present, which is why I tell you that — for the well-instructed disciple of the noble ones — there is development of the mind.[9]

A parallel passage can be found in the Śāriputrābhidharma, an Abhidharma treatise possibly of the Dharmaguptaka tradition.[7]

Another mention of a similar term in the Pali discourses occurs in the Brahmanimantaṇika-sutta of the Majjhima-nikāya and in the Kevaḍḍha-sutta of the Dīgha-nikāya, the latter has a parallel in a Dharmaguptaka collection surviving in Chinese translation.[7] The Brahmanimantaṇika-sutta describes an “invisible consciousness” (viññāṇaṃ anidassanaṃ) that is "infinite” (anantaṃ), and “luminous in every way” (sabbato pabhaṃ). However, there is disagreement among the various editions of the Pāli Canon as to whom the statement is spoken by, and in some editions it seems as if it is spoken not by the Buddha but by the deva Baka Brahma in a debate with the Buddha.[7] The Chinese parallel to the Brahmanimantaṇika-sutta has the term used by Baka Brahma.[7]  

The Kevaḍḍha-sutta  and its parallel in the Dharmaguptaka Dīrgha-āgama meanwhile, does have a statement spoken by the Buddha which mentions luminous consciousness. The Dīrgha-āgama sutra states:

Consciousness that is invisible, Infinite, and luminous of its own: This ceasing, the four elements cease, Coarse and subtle, pretty and ugly cease. Herein name-and-form cease. Consciousness ceasing, the remainder [i.e. name-and-form] also ceases.[7]

However, Analayo mentions that parallel recensions of this sutra in other languages such as Sanskrit and Tibetan do not mention luminosity (pabhaṃ) and even the various Pali editions do not agree that this verse mentions luminosity, sometimes using pahaṃ ("given up") instead of pabhaṃ.[7] Whatever the case, according to Analayo, the passage refers to "the cessation mode of dependent arising, according to which name-and-form cease with the cessation of consciousness".[7]

According to Bhikkhu Brahmāli, the references to luminosity in the Brahmanimantaṇika-sutta refers to states of samadhi known only to ariyas (noble ones), while the pabhassaracitta of Anguttara Nikaya (A.I.8-10) is a reference to the mind in jhana.[10] He cites a common passage which notes that the mind with the five hindrances is not considered radiant and thus it makes sense to say that a mind in jhana, which does not have the five hindrances, can be said to be radiant:

So too, bhikkhus, there are these five corruptions of the mind (cittassa), corrupted by which the mind is neither malleable nor wieldy nor radiant (pabhassaraṃ) but brittle and not rightly concentrated for the destruction of the taints. What five? Sensual desire ... ill will ... sloth and torpor ... restlessness and remorse ... doubt is a corruption of the mind, corrupted by which the mind is neither malleable nor wieldy nor radiant but brittle and not rightly concentrated for the destruction of the taints. (SN V 92 and A III 16, cf. AN I 257 and MN III 243).[10]

In Theravada[edit]

The Theravadin Anguttara Nikaya Atthakatha commentary identifies the luminous mind as the bhavanga, the "ground of becoming" or "latent dynamic continuum", which is the most fundamental level of mental functioning in the Theravada Abhidhammic scheme.[11] The Kathavatthu also explains the luminous mind sutra passage as the bhavanga, which is the mind in its nature state (pakaticitta) and which is described as luminous.[12] This interpretation is also used by Buddhaghosa, in his commentary on the Dhammasangani. Buddhaghosa also mentions that the mind is made luminous by the fourth jhana in his Visuddhimagga.[13]

Thanissaro Bhikkhu holds that the commentaries' identification of the luminous mind with the bhavanga is problematic,[14] but Peter Harvey finds it to be a plausible interpretation.[15]

Ajahn Mun, the leading figure behind the modern Thai Forest Tradition, comments on this verse:

The mind is something more radiant than anything else can be, but because counterfeits – passing defilements – come and obscure it, it loses its radiance, like the sun when obscured by clouds. Don’t go thinking that the sun goes after the clouds. Instead, the clouds come drifting along and obscure the sun. So meditators, when they know in this manner, should do away with these counterfeits by analyzing them shrewdly... When they develop the mind to the stage of the primal mind, this will mean that all counterfeits are destroyed, or rather, counterfeit things won’t be able to reach into the primal mind, because the bridge making the connection will have been destroyed. Even though the mind may then still have to come into contact with the preoccupations of the world, its contact will be like that of a bead of water rolling over a lotus leaf.[16]

Thanissaro Bhikkhu sees the luminous mind as "the mind that the meditator is trying to develop. To perceive its luminosity means understanding that defilements such as greed, aversion, or delusion are not intrinsic to its nature, are not a necessary part of awareness." He associates the term with the simile used to describe the fourth jhana which states:

Just as if a man were sitting covered from head to foot with a white cloth so that there would be no part of his body to which the white cloth did not extend; even so, the monk sits, permeating the body with a pure, bright awareness. There is nothing of his entire body unpervaded by pure, bright awareness.[14]

In Mahayana Buddhism[edit]

In Sanskrit Mahayana texts and their translations, the term is a compound of the intensifying prefix pra-, the verbal root bhāsa (Tibetan: 'od) which means light, radiance or luminosity and the modifier vara (Tibetan: gsal ba) which means 'clear,' and also 'the best of, the highest type.'[17] Jeffrey Hopkins' Tibetan-Sanskrit dictionary glosses the term compound as:

clear light; clearly luminous; transparently luminous; translucent; brightly shining; transparent lucidity; splendor; radiance; illumination; spread the light; lustre; come to hear; effulgence; brilliance.[18]

Mahayana texts[edit]

Mahayana sutras generally affirm the pure and luminous nature of the mind, adding that this is its natural condition (prakrti-prabhsvara-citta).[13] In the Pañcavimsati Prajñaparamita sutra, the prabhsvara-citta is interpreted thus:

This mind (citta) is no-mind (acitta), because its natural character is luminous. What is this state of the mind’s luminosity (prabhsvarat)? When the mind is neither associated with nor dissociated from greed, hatred, delusion, proclivities (anusaya), fetters (samyojana), or false views (drsti), then this constitutes its luminosity. Does the mind exist as no-mind? In the state of no-mind (acittat), the states of existence (astit) or non-existence (nstit) can be neither found nor established... What is this state of no-mind? The state of no-mind, which is immutable (avikra) and undifferentiated (avikalpa), constitutes the ultimate reality (dharmat) of all dharmas. Such is the state of no-mind.[13]

A similar teaching appears in some recensions of the Aṣṭasāhasrikā (8000 lines) Prajñāpāramitā Sūtra. Edward Conze considered the teaching on the "essential purity of the nature of mind" (prakrti cittasya prabhasvaraxinxiang benjing, 心相本淨) to be a central teaching of the Mahayana. However according to Shi Huifeng, this term is not present in the earliest textual witness of the Aṣṭasāhasrikā, the Daoxing Banruo Jing, attributed to Lokaksema (c. 179 CE).[19] Mahayana texts like the Ratnagotravibhanga, also associate prabhsvara with awakening (bodhi) and also another term, natural or original purity of mind (cittaprakrtivisuddhi).[20][21] In some Mahayana shastras, natural purity is another term for Emptiness, Suchness and Dharmadhatu.[22] Asanga's Mahayanasamgraha for example, states:

The essential purity (prakṛtivyavadāna), i.e., the true nature (tathatā), emptiness (śūnyatā), the utmost point of reality (bhūtakoti), the signless (animitta), the absolute (paramārtha), the fundamental element (dharmadhātu).[23]

The Bhadrapala-sutra states that the element of consciousness (vijñanadhatu) is pure and penetrates all things while not being affected by them, like the rays of the sun, even though it may appear defiled.[13]

Alaya-vijñana[edit]

According to Walpola Rahula, all the elements of the Yogacara store-consciousness (alaya-vijnana) are already found in the Pali Canon.[24] He writes that the three layers of the mind (citta, called "luminous" in the passage discussed above, manas, and vijnana) as presented by Asanga are also used in the Pali Canon.[25]

According to Yogacara teachings, as in early Buddhist teachings regarding the citta, the store-consciousness is not pure, and with the attainment of nirvana comes a level of mental purity that is hitherto unattained.[26]

Svasaṃvedana[edit]

In Tibetan Buddhism, the luminous mind (Tibetan: gsal ba) is often equated with the Yogacara concept of svasaṃvedana (reflexive awareness). It is often compared to a lamp in a dark room, which in the act of illuminating objects in the room also illuminates itself.

Tathagatagarbha[edit]

In the canonical discourses, when the brightly shining citta is "unstained," it is supremely poised for arahantship, and so could be conceived as the "womb" of the arahant, for which a synonym is tathagata.[27] The discourses do not support seeing the "luminous mind" as "nirvana within" which exists prior to liberation.[28] While the Canon does not support the identification of the "luminous mind" in its raw state with nirvanic consciousness, passages could be taken to imply that it can be transformed into the latter.[29][30] Upon the destruction of the fetters, according to one scholar, "the shining nibbanic consciousness flashes out of the womb of arahantship, being without object or support, so transcending all limitations."[31]

Both the Shurangama Sutra and the Lankavatara Sutra describe the tathagatagarbha ("arahant womb")  as "by nature brightly shining and pure," and "originally pure," though "enveloped in the garments of the skandhasdhatus and ayatanas and soiled with the dirt of attachment, hatred, delusion and false imagining." It is said to be "naturally pure," but it appears impure as it is stained by adventitious defilements.[32] Thus the Lankavatara Sutra identifies the luminous mind of the Canon with the tathagatagarbha.[33] Some Gelug philosophers, in contrast to teachings in the Lankavatara Sutra, maintain that the "purity" of the tathagatagarbha is not because it is originally or fundamentally pure, but because mental flaws can be removed — that is, like anything else, they are not part of an individual's fundamental essence. These thinkers thus refuse to turn epistemological insight about emptiness and Buddha-nature into an essentialist metaphysics.[34]

The Shurangama Sutra and the Lankavatara Sutra also equate the tathagatagarbha (and alaya-vijnana) with nirvana, though this is concerned with the actual attainment of nirvana as opposed to nirvana as a timeless phenomenon.[35][36]

Bodhicitta[edit]

The Mahayana interprets the brightly shining citta as bodhicitta, the altruistic "spirit of awakening."[37] The Astasahasrika Perfection of Wisdom Sutra describes bodhicitta thus: "That citta is no citta since it is by nature brightly shining." This is in accord with Anguttara Nikaya I,10 which goes from a reference to brightly shining citta to saying that even the slightest development of loving-kindness is of great benefit. This implies that loving-kindness - and the related state of compassion - is inherent within the luminous mind as a basis for its further development.[38] The observation that the ground state of consciousness is of the nature of loving-kindness implies that empathy is innate to consciousness and exists prior to the emergence of all active mental processes.[39]

In Vajrayana Buddhism[edit]

Luminosity or clear light (Tibetan 'od gsalSanskrit prabhāsvara), is a central concept in Esoteric BuddhismTibetan Buddhism and Bon. It is the innate condition of the mind, associated with buddha-nature, the realisation of which is the goal of meditative practice. It is said to be experienced when the coarse and subtle minds dissolve during deep sleep, during orgasm, and during the death process.[40][41][13] All systems of Tibetan Buddhism agree that the clear light nature of mind is non-conceptual and free from all mental afflictions, and that tantra is the superior method of working with this nature of the mind.[42]

The Indian tantric commentator Indrabhuti, in his Jñanasiddhi, states that

Being luminous by nature, this mind is similar to the moon’s disc. The lunar disc epitomises the knowledge (jñāna) that is luminous by nature. Just as the waxing moon gradually emerges in its fullness, in the same way the mind-jewel (cittaratna), being naturally luminous, also fully emerges in its perfected state. Just as the moon becomes fully visible, once it is freed from the accidental obscurities, in the same way the mind-jewel, being pure by nature (prakṛti-pariśuddha), once separated from the stains of defilements (kleśa), appears as the perfected buddha-qualities (guṇa).[13]

Luminosity is also a specific term for one of the Six Yogas of Naropa.[43] In his commentary, Pema Karpo says that the clear light is experienced briefly by all human beings at the very first moment of death, by advanced yogic practitioners in the highest states of meditation, and unceasingly by all Buddhas.[44]

Various Vajrayana practices involve the recognition of this aspect of mind in different situations, such as dream yoga. In this case, the practitioner trains to lucidly enter the deep sleep state.[45] If one has the ability to remain lucid during deep sleep, one will be able to recognize the luminosity of death and gain Buddhahood.[46] This is called the meeting of mother and child luminosities, resulting in the state of thukdam at death.[47]

In Dzogchen[edit]

In Tibetan Buddhist Dzogchen literature, luminosity ('od gsal) is associated with an aspect of the Ground termed "spontaneous presence" (Lhun grub), meaning a presence that is uncreated and not based on anything causally extraneous to itself.[48] This term is often paired with 'original-purity' (ka dag), which is associated with emptiness (shunyata), and are both seen as inseparable aspects of the Ground. Other terms used to describe this aspect are dynamism or creative power (rtsal) and radiance (dwangs).[49]

In other Buddhist schools[edit]

Mahāsāṃghika[edit]

The Mahāsāṃghikas also held that the mind’s nature (cittasvabhāva) is fundamentally pure (mulavisuddha), but it can be contaminated by adventitious defilements.[50] Vasumitra's Nikayabheda-dharmamati-chakra-sastra discusses this theory, and cites the sutra passage which the Mahāsāṃghikas drew on to defend it.[51] This passage is quoted by Vasumitra as:

The self-nature of the mind (cittasvabhāva) is luminous (prabhāsvara). It is the adventitious impurities (āgantukopakleśa) that defile it. The self substance of the mind is eternally pure.[52]

The commentary to Vasumitra by K’ouei-ki adds the following: "It is because afflictions (kleśa) are produced which soil it that it is said to be defiled. But these defilements, not being of the original nature of the mind, are called adventitious."[52] The Kathāvatthu (III, 3) also cites this idea as a thesis of the Andhakas (i.e. Mahāsāṃghikas in Andhra Pradesh).[52]

Vaibhāṣika[edit]

In contrast, the Sarvāstivāda-Vaibhāṣika school held that the mind was not naturally luminous. According to Skorupski for Vaibhāṣika, the mind:

is initially or originally contaminated by defilements, and must be purified by abandoning defilements. For them a primordially luminous mind cannot be contaminated by adventitious defilements. If such a mind were contaminated by adventitious defilements, then these naturally impure defilements would become pure once they become associated with the naturally luminous mind. On the other hand, if adventitious defilements remained to be impure, then a naturally luminous mind would not become defiled by their presence. For them the constantly evolving mind is in possession of defilements.[13]

See also[edit]

References[edit]

  1. ^ Robert E. Buswell Jr., Donald S. Lopez Jr., The Princeton Dictionary of Buddhism, p. 653.
  2. ^ Casey Alexandra Kemp, Luminosity, Oxford Bibliographies, LAST MODIFIED: 26 MAY 2016 DOI: 10.1093/OBO/9780195393521-0219
  3. ^ Harvey, page 99.
  4. ^ Collins, page 238.
  5. ^ Harvey, page 99.
  6. ^ B. Alan Wallace (2007). Contemplative Science. Columbia University Press. pp. 94–96.
  7. Jump up to:a b c d e f g h i j k l Anālayo, The Luminous Mind in Theravāda and Dharmaguptaka Discourses, Journal for the Oxford Centre for Buddhist Studies 2017 (13): 10-51.
  8. ^ Harvey, page 94. The reference is at A I, 8-10.
  9. ^ Translated by Thanissaro Bhikkhu, [1].
  10. Jump up to:a b Bhikkhu Brahmali, What the Nikāyas Say and Do not Say about Nibbāna, Buddhist Studies Review.
  11. ^ Harvey, page 98.
  12. ^ Brunnholzl, Karl (2021). In Praise of Dharmadhatu: Nagarjuna and Rangjung Dorje on Buddha Nature, "A brief history of luminous mind". Shambhala Publications.
  13. Jump up to:a b c d e f g Skorupski, Tadeusz. "Consciousness and Luminosity in Indian and Tibetan Buddhism." In Buddhist Philosophy and Meditation Practice: Academic Papers Presented at the 2nd IABU Conference,Mahachulalongkornrajavidyalaya University, Main Campus Wang Noi, Ayutthaya, Thailand, 31 May–2 June 2012.
  14. Jump up to:a b Thanissaro Bhikkhu, Pabhassara Sutta: Luminous Note #1.
  15. ^ Harvey, pages 98-99. See also pages 155-179 of Harvey2.
  16. ^ Ven. Ajahn Mun, ‘A Heart Released,’ p 23. Found in Ajahn Pasanno and Ajahn Amaro, The Island: An Anthology of the Buddha’s Teachings on Nibbāna, pages 212-213. Available online at [2] Archived 2010-05-23 at the Wayback Machine.
  17. ^ Tony Duff, The Illuminator Tibetan Dictionary
  18. ^ Jeffrey Hopkins, Tibetan-Sanskrit-English Dictionary Digital version: Digital Archives Section, Library and Information Center of Dharma Drum Buddhist College 法鼓佛教學院 圖書資訊館 數位典藏組
  19. ^ Huifeng Shi, An Annotated English Translation of Kumārajīva’s Xiaŏpĭn Prajñāpāramitā Sūtra, Asian Literature and Translation Vol. 4, No 1, 2017, 187-236.
  20. ^ Robert E. Busswell, 2004, Encyclopedia of Buddhism, page 52.
  21. ^ Williams, Paul, Altruism and Reality: Studies in the Philosophy of the Bodhicaryavatara, page 10
  22. ^ Brunnholz, Karl, When the Clouds Part: The Uttaratantra and Its Meditative Tradition as a Bridge between Sutra and Tantra, Shambhala, 2015, page 1023.
  23. ^ Lamotte, Étienne , MAHĀYĀNASAṂGRAHA (La Somme du Grand Véhicule d'Asaṅga), Volume II, page 165.
  24. ^ Padmasiri De Silva, Robert Henry Thouless, Buddhist and Freudian Psychology. Third revised edition published by NUS Press, 1992 page 66.
  25. ^ Walpola Rahula, quoted in Padmasiri De Silva, Robert Henry Thouless, Buddhist and Freudian Psychology.Third revised edition published by NUS Press, 1992 page 66, [3].
  26. ^ Dan Lusthaus, Buddhist Phenomenology. Routledge, 2002, note 7 on page 154.
  27. ^ Harvey, page 96.
  28. ^ Harvey, pages 94, 96.
  29. ^ Harvey, page 97. He finds the reference at S III, 54, taking into account statements at S II, 13, S II, 4, and S III, 59.
  30. ^ Thanissaro Bhikkhu, [4].
  31. ^ Harvey, page 99.
  32. ^ Harvey, pages 96-97.
  33. ^ Harvey, page 97.
  34. ^ Liberman, page 263.
  35. ^ Harvey, page 97.
  36. ^ Henshall, page 36.
  37. ^ Harvey, page 97.
  38. ^ Harvey, page 97.
  39. ^ Wallace, page 113.
  40. ^ Buswell, Robert E.; Lopez, Jr., Donald S. (2013). The Princeton dictionary of Buddhism. Princeton: Princeton University Press. ISBN 9781400848058. Entry on "prabhāsvara".
  41. ^ Dharmachakra Translation Committee (2006). Deity, Mantra, and Wisdom. Ithaca, N.Y.: Snow Lion Publications. p. 192. ISBN 978-1-55939-300-3.
  42. ^ Alexander Berzin, Making Sense of Tantra, 2002
  43. ^ Tsongkhapa and Mullin, Six Yogas of Naropa, Snow Lion, 1996, pages 81-84.
  44. ^ "University of Virginia Library Online Exhibits | the Tibetan Book of the Dead: Literature on Prayer, Ritual, and Meditation from the Religious Traditions of Tibet, India, and Nepal".
  45. ^ Ponlop, Dzogchen (2008). Mind beyond death. Ithaca, N.Y.: Snow Lion Publications. pp. 86–7. ISBN 978-1-55939-301-0.
  46. ^ Ponlop, Dzogchen (2008). Mind beyond death. Ithaca, N.Y.: Snow Lion Publications. pp. 86–7. ISBN 978-1-55939-301-0.
  47. ^ Rinpoche, Dudjom (2001). Counsels from My Heart. Boston: Shambhala. pp. 59–76. ISBN 1-57062-844-0.
  48. ^ Van Schaik; Approaching the Great Perfection: Simultaneous and Gradual Methods of Dzogchen Practice in the Longchen Nyingtig (Studies in Indian and Tibetan Buddhism), 2004, 52
  49. ^ Van Schaik; Approaching the Great Perfection: Simultaneous and Gradual Methods of Dzogchen Practice in the Longchen Nyingtig (Studies in Indian and Tibetan Buddhism), 2004, 54.
  50. ^ Skorupski, Tadeusz. “Consciousness and Luminosity in Indian and Tibetan Buddhism.” In Buddhist Philosophy and Meditation Practice: Academic Papers Presented at the 2nd IABU Conference Mahachulalongkornrajavidyalaya University, Main Campus Wang Noi, Ayutthaya, Thailand, 31 May–2 June 2012.
  51. ^ Baruah, Bibhuti (2000). Buddhist Sects and Sectarianism, p. 90. Sarup & Sons.
  52. Jump up to:a b c Bareau, André (1955) Buddhist Sects of the Small Vehicle (Les Sectes Bouddhiques du Petit Véhicule),Translated from the French by Gelongma Migme Chodron (2005), p. 56.

Sources[edit]

  • Maha Boowa, Arahattamagga, Arahattaphala. Translated by Bhikkhu Silaratano. Available online here.
  • Steven Collins, Selfless Persons; imagery and thought in Theravada Buddhism. Cambridge University Press, 1982.
  • Peter Harvey, Consciousness Mysticism in the Discourses of the Buddha. In Karel Werner, ed., The Yogi and the Mystic. Curzon Press, 1989.
  • Peter Harvey, The Selfless Mind. Curzon Press, 1995.
  • Ron Henshall, The Unborn and the Emancipation from the Born. Thesis by a student of Peter Harvey, accessible online from here.
  • Kenneth Liberman, Dialectical Practice in Tibetan Philosophical Culture: An Ethnomethodological Inquiry Into Formal Reasoning. Rowman & Littlefield, 2004.
  • B. Alan Wallace, Contemplative Science. Columbia University Press, 2007.

External links[edit]