Through Bodhichitta you will realize that there is no self. Self-grasping will be destroyed, for when you think of others you do not think about yourself. Ultimately 'self' and 'other' are but thoughts. When we understand that we are not separate from others, we begin to fathom the preciousness of compassion, of Bodhichitta. Garchen RinpocheTags: Buddhism, Vajrayana Taking a spiritual path isn’t easy and when our faith is in question we gonna be hit by doubt. Doubt is part of our path and whether we feel confident or not at some point we will always have faith in them.

Thanks you very much for your support after nearly a year trying to get back to the podcast here we are. Today things had change now you can find both Enlightenverse and Awakening Prime on Spotify and others Platform. You can find them both on acalavidyaraja.com on podcasts. Gonna take a week to see what direction we going I really love to teach so gonna think of it thank you again and welcome back

Milarepa learn magic ✨

Namo Gurubey First I like to say sorry for not being able to do Milarepa's life story and teaching as it was a program both my current hardships and also problems bit put this out of rail. Second today I saw that people in Ukraine was reading and listening and I can't imagine the horror they live in right now, just today I saw that Russian soldier killed from cold blood innocent peoples. I have both friends on both sides that I know for years one has been arrested for protesting for peace, the other is literally on the battlefield for his country. For some of us is more like Chris Cornell used to sing “ let the cheat around my eyes so I can sleep tonight” but in reality, if our world is like that with so many challenges that because generations after generations we act think carelessly.

as mine gonna die because an egotistical monster decides to live back in the past glory of something that doesn't exist anymore. Whatever sangha we in as Buddha student we must remain compassionate for innocents of the Medieval war.

Sanskrit term bodhicitta (mind of awakening) refers to the state of mind of a bodhisattva, who pursues buddhahood in order to benefit others. There are two primary aspects: (1) a conventional aspect of a bodhisattva who aspires to buddhahood; and (2) an ultimate aspect, which is actualized when the nature of mind of a bodhisattva awakens. The conventional aspect also has two levels: (1) aspirational (praṇidhāna) bodhicitta, in which the bodhisattva takes a vow to attain buddhahood for the benefit of others; and (2)

Hi, there to be honest with you I facing the most hardcore time of my life in many ways. Strangely I did find my calling not just teaching Buddhism but doing my music to awake people. Passing that for some of us we are part of one sangha and that good, for some us we are part of multiple sanghas and that also good. This podcast today is about the power of our everyday life, modern yogi the last podcast dig a bit on this but today it’s time to hit the point.

I trained my spirit in the method. Milarepa We are in a very challenging time whatever way we look nothing is certain, nothing is written on the wall. Whatever we are in the Buddha teaching path, we need to look at the modern world and understand that avoiding our world is also basically avoiding our inner maras. We all love going to the gompa, having a teaching but real teaching start when we are head to head with a co-worker or someone in our family. https://www.acalavidyaraja.com/ Donate https://www.buymeacoffee.com/Vajamindorg • • • #buddhism #om #vajramindorg #ngakpakonchokdorjetsondon #garchenrinpoche #vajrayana #dharma #sangha #ngakpa #tantra #tibet #tibetanbuddhism #karmapa #dailailama

Having meditated on gentleness and compassion, I have forgotten the difference between myself and others.“ — Milarepa When we speak of non-duality what others views call oneness we talk about the highest state of selfless. When we understand love compassion gain wisdom by letting go of our ego grasping we realise the state of one the same. The difficulty for us ordinary people is that we see subject and object, me you, this that and we got lost on everyday experience thinking that is real. Because as the Buddha Shakyamuni teach in the golden light sutra five senses five thieves in empty village. Sutra of Golden Light PART 6 OF 21 Emptiness Then at that time the Tathagata spoke these verses: In numerous other inconceivable sutras, I have expounded empty phenomena in detail. Hence, here in this supreme sutra empty phenomena I will just briefly explain. As beings of slight intelligence, ignorant, are incapable of knowing all things, hence, here in this supreme sublime sutra empty phenomena are explained only in brief. So that all beings may certainly know, so they may be delivered from cyclic existence, through compassionate ways, methods and other means, I have expounded this supreme sublime sutra. The body is like an empty village or house; senses are like soldiers and thieves. Although they live in the same village, they are unaware of each other.

Many Dharma practitioners rely on Dharma protectors when they seek protection from fear. Dharma protectors, however, play various roles in different aspects of Buddhism. To understand these, we need to explore the benefits that protector practices can provide us for our daily lives. Let’s look at what it actually means to feel protected and safe, and then we can take a look at some of the methods suggested by the different protection practices in Buddhism. Mainly, we need to look at the essence of the practices themselves, in order to see what we can take from them if we practice them in a more formal way.

When talking about the Guru, we must distinguish between the external form and the Guru in our heart: "The illustrative guru, who is the external form of the guru, illustrates through his teachings the actual guru, which is the luminosity within your own heart. The guru's instructions awaken the ultimate guru within." In this statement, the outer guru called "the illustrative guru," the one who has realized the nature of mind (Buddha nature) and shows this nature to you so that you can then realize the nature of mind. The outer guru is called the illustrative guru because he gives us the indication that leads us to realize the ultimate guru. When this happens, you will realize the bond between your mind and the mind of the guru. It is like the string of a mala. You will realize the nature of your own mind and the nature of the guru's mind to be the same by nature, an inseparable union. When this awareness occurs, you will see your own true nature, which is when you see the ultimate guru being your Buddha nature. But because we do not recognize it, we just ignore our true nature. That is why we rely on the master, on the outer guru, the rupakaya "master who appears in an ordinary form with a face and hands”. The illustrative guru manifests to us in order to help us realize the ultimate guru, which is the clear light in the center of our hearts. Once this is awakened through the teacher's instructions, it is precisely this that we put into practice: the ultimate teacher beyond any arising. - Garchen Rinpoche

Like sesame oil ~ Tilopa Sesame oil is the essence. Although the ignorant know that it is in the sesame seed, they do not understand the way of cause, effect and becoming, and therefore are not able to extract the essence, the sesame oil. Although innate coemergent wisdom abides in the heart of all beings, if it is not shown by the guru, it cannot be realized. Just like sesame oil that remains in the seed, it does not appear. One removes the husk by beating the sesame, and the sesame oil, the essence appears. In the same way, the guru shows the truth of tathata, and all phenomena become indivisible in one essence. Kye ho! The far-reaching, unfathomable meaning is apparent at this very moment. O how wondrous!” Donations

The first empowerment is called the “vase empowerment,” which points out that the nature of our five aggregates (Skt. skandhas) is actually the five buddha families. There are five aspects of the vase empowerment: the vase empowerment of Akshobhya, the crown empowerment of Ratnasambhava, the vajra empowerment of Amitabha, the bell empowerment of Amoghasiddhi, and the name empowerment of Vairochana. Through these five stages of the vase empowerment, we recognize the five aggregates as being the five buddha families. The second empowerment is called the “secret empowerment,” and this takes place through the actual experience of tasting and swallowing the healing nectar (Skt. amrita) that is passed out in the empowerment. If we are completely receptive and swallow this amrita, then all the knots and blockages within the subtle channels (Skt. nadis) in the body and the life force (Skt. prana) are untied or liberated. With this empowerment, if we are receptive to it, we will experience an extremely even flow of the energy within the body. This is the empowerment of the energy flow, the channels, and the energy drops within the body, and especially the flow of the mantra itself.17 The third empowerment is called the “knowledge and wisdom empowerment,” in which we actually experience great bliss. By experiencing great bliss, we recognize that it is inseparable from the nature of mind, that it is emptiness. So we attain an experience called “bliss-emptiness.” The fourth empowerment is called the “empowerment of the word,” which explains the real nature of wisdom itself. These four empowerments are called “ripening empowerments” because when we receive these empowerments, this does not mean that we have attained all the stages and never need to practice anymore. Rather, ripening empowerments should be taken as symbolic moments that eventually lead to the fruition of our practice. Having received these empowerments, we should feel that we have had the great fortune of receiving the empowerments and these empowerments are connected with the full realization of these empowerments with further practice.

Om Ah Hum is an ancient Tibetan Buddhist mantra used to purify the mind, speech, and heart. This guided practice lets you quiet the thinking mind and go beyond it using a silent mantra meditation. This is an excellent daily exercise - be it morning or evening Om : purify the body Ah : purify the speech Hing : purify the mind

So in this second stage, the practitioners actually submit themselves to conditions such as rage or desire that would normally evoke disturbing consequences. In the first stage of completely virtuous behavior, beginners avoid these situations, but in the vanquishing stage, meditators actually seek them out. The meditators have to destroy their arrogance, pride, and hatred by throwing themselves into situations that evoke a response that allows them to work with these emotions. The third stage of “victorious in all actions” is the final expression of total fearlessness; a total lack of any inhibition about anything that is done. An example of this third kind of behavior would be to fearlessly ride on the back of an incensed tigress. This stage is the final expression of realization.

Don’t recall. Let go of what has passed. Don’t imagine. Let go of what may come. Don’t think. Let go of what is happening now. Don’t examine. Don’t try to figure anything out. Don’t control. Don’t try to make anything happen. Rest. Relax, right now, and rest. Tilopa

Tilopa was born in eastern India in 988. When Tilopa was a young boy, he had the special qualities of being extremely compassionate, kind, and loving. He was a cowherd and played in the forest without a care. At that time, the great Nagarjuna was out walking in the vicinity.11 He had the special insight that in this region there was someone who was an ideal vessel to receive the Vajrayana teachings. Pondering this, he proceeded to the place between the town and the river where Tilopa was taking care of water buffaloes. Nagarjuna wanted to cross the river and pretended not to know where to ford it. He went to a point in the river with rapids and high waves and pretended that he was going to walk into the raging river. Tilopa came running up to him and said, “I will help you by carrying you across. There is no need for you to be afraid or to trouble yourself.” Nagarjuna instantly saw that this child had great potential for developing intense devotion and compassion and that he had the capacity for extreme courage and diligence. He allowed the boy to carry him into the river.

Tilopa, known as Prajna Bhadra, was born in the town of Chativavo (Chittagong, which is now in Banladesh), into the Brahmin caste. His birthplace is also recorded to be Jagora (in eastern Bengal, India?). His father was Pranyasha and mother, Kashi. When he grew up he learned all the doctrinal treatises of Brahminism. While he was wandering in various places asking for alms, he finally came to a temple and, seeing that the monks lived a life of renunciation, he entered the monastic life and became a learned in the Tripitaka, the three collections of the teachings of the Buddha.

But what we've got going wrong is we've got a kind of bifurcation [in cultural development]: You take your classified telephone directory, and open up "Churches", and have a ruler in your hand. And you will find that the longest space is occupied by authoritarian, Bible-banging churches. And these people are barbarians, who take the written word of the Bible literally. Because they need terribly, they have a personal need, for something to depend on. ... The government realizes that there is a very large number of people like that; and therefore, to keep their votes, they have to pander to those kind of people. And these are the boys who never grew up; they always need Papa. ... The trouble is that the boys who need Papa, are violent. They have the guns. And they are the types of people who like to be soldiers, policemen — tough guys. And therefore they have a great deal of power. Interviewed on Les Hixon's show "In The Spirit" on WBAI New York (November 1972) To have faith is to trust yourself to the water. When you swim you don't grab hold of the water, because if you do you will sink and drown. Instead you relax, and float. The Essence of Alan Watts (1977)