Thursday, March 3, 2011
Maytag Dishwasher Mdb7601awb
Lekshe Karma Tsomo
The Venerable Karma Tsomo Lekshe teaches Buddhism and World Religions at the University of San Diego.
It is a fully ordained nun American practicing the Tibetan tradition.
She is president of Sakyadhita: an international association of Buddhist women and helped organize national conferences and international Sakyadhita since 1987. She has contributed to the development of eight educational programs for women living in Himalayan India.
She emphasizes that "The ordination is an opportunity that few women will choose, but access to full ordination is symbolic of something much larger. If women are novices at life without any hope to access a full ordination, they can be excellent practitioners, but psychologically, they will be weighed down by the misconception that in any case, they are not good enough .
If the monks are revered in a country, because they belong to the Sangha, but there are no women in the Sangha, this sends the message that women are one way or Another inadequate. They are not marginalized, they are simply not in the table ... "
.
Source: Buddhism in female 
The Venerable Karma Tsomo Lekshe teaches Buddhism and World Religions at the University of San Diego.
It is a fully ordained nun American practicing the Tibetan tradition.
She is president of Sakyadhita: an international association of Buddhist women and helped organize national conferences and international Sakyadhita since 1987. She has contributed to the development of eight educational programs for women living in Himalayan India.
She emphasizes that "The ordination is an opportunity that few women will choose, but access to full ordination is symbolic of something much larger. If women are novices at life without any hope to access a full ordination, they can be excellent practitioners, but psychologically, they will be weighed down by the misconception that in any case, they are not good enough .
If the monks are revered in a country, because they belong to the Sangha, but there are no women in the Sangha, this sends the message that women are one way or Another inadequate. They are not marginalized, they are simply not in the table ... "
.
Source: Buddhism in female
Wednesday, March 2, 2011
Nerf Gun Party Decorations
Bhikshuni Jampa Jampa Tsedroen
Bhikshuni Jampa Tsedroen (Carola Roloff), a student Geshe Thubten Ngawang, acts as the translator and teacher at the Tibetan Centre in Hamburg, especially in the context of systematic courses of 7 years, to be followed by students in the field of Buddhism.
For several years she has also managed the Centre of Hamburg. Currently, she is a doctoral student at University of Hamburg (Tibetology). Member of "Committee of Western Buddhist Nuns" and the "Bhikkhuni ordination Committee" of the Ministry for Culture and Religion of the Tibetan government in exile, Jampa Bhikshuni Tsedroen is co-founder of Sakyadhita International (Bodhgaya 1987) and Europe Sakyadhita ( previously Sakyadhita Germany) ... ..
Bhikshuni Tsedroen Jampa was awarded the "Outstanding Women in Buddhism" at the Conference Centre of the United Nations in Bangkok (Thailand). 
Bhikshuni Jampa Tsedroen (Carola Roloff), a student Geshe Thubten Ngawang, acts as the translator and teacher at the Tibetan Centre in Hamburg, especially in the context of systematic courses of 7 years, to be followed by students in the field of Buddhism.
For several years she has also managed the Centre of Hamburg. Currently, she is a doctoral student at University of Hamburg (Tibetology). Member of "Committee of Western Buddhist Nuns" and the "Bhikkhuni ordination Committee" of the Ministry for Culture and Religion of the Tibetan government in exile, Jampa Bhikshuni Tsedroen is co-founder of Sakyadhita International (Bodhgaya 1987) and Europe Sakyadhita ( previously Sakyadhita Germany) ... ..
Bhikshuni Tsedroen Jampa was awarded the "Outstanding Women in Buddhism" at the Conference Centre of the United Nations in Bangkok (Thailand).
Friday, February 25, 2011
Can You Get Shingles In Your Hair?
Zérotrentedeux.
Following trials Sedan 0.33, a little better, this time I tried a black & white a little more class but it's still ugly, drawn, not up to what I'm trying to do. Decision being boring at the base, the upgrading in post-prod is a wound, but it is trying. Hoopladder is a fucking piece of the group. And I'm about to take off for the Spirit Rock Festival opens with The Bree Van De Kamp's tonight.
Thursday, February 24, 2011
What Does Casio's Afterglow Do?
Zérotrentetrois Sedan.
Discovering my last arrival, the Panasonic DVX100B . Several small time I use it, an observation: it does not follow any of the live, but may provide in fiction and especially video. Not just that of Henri-Jean Debon is well kept filming the Twin Twisters (video available below, moreover, rogue) and that this same model ensures all videos LCD Videosystem far. But here, with the lights of The International capricious, I tried to jam the shit with a black & white VHS effect of better taste. Not satisfied but the band liked, well ... Another may come later. Frustrated, whore.
Technical result: PD-100 that I put on sale by constantly lowering the price is likely to remain stable. Fuck HD. Be good jerks back, not in tune with the times, poor Canon 7D, a little jealous but still alive at the goal hold.
Tuesday, February 22, 2011
Men Hair Waxing Edmonton
A little flippant, sometimes ...
Do not take everything to heart, write slowly, taking time to think, reflect, to ask for leave. Stress is bad for anyone who wants to run a thesis and is not a cure to catch this time is believed to have lost.
To progress, we must go slowly. Some of us even take the decision to extend the sauce by adding a few months or a year at the time of writing. This is not anything to write such a task and we will not rush anything.
Yes, basically, somewhat casually can be good sometimes. It is no question of it f ... but taking the distance and perspective, if our lives could quickly become a hell, it already is not particularly fascinating with this return to childhood that is the almost total submission to the moods of our DT!
Go ... high hearts! The sky is at the end!
Thursday, February 17, 2011
Monday, February 14, 2011
Homemade Dressing Bottle
Ayya Khema is a very great lady
Ayya Khema is a very large lady who left at an international level, a memorable impression in the Theravada tradition, especially for nuns.
Recall that the Theravada - the way of the Ancients - is based on the original texts of Buddhism, the "Tripitaka", written ENPALS, the language spoken in India at the time of the Buddha. The familiar terms from Buddhism such as dharma, karma, nirvana sutra, etc.. words are Sanskrit, Pali is the equivalent dhamma, kamma, Nibbana, sutta, we will find below.
Ayya Khema enjoyed a particularly eventful existence, but without having sought it says in his autobiography (Published in English and German) whose title sums up perfectly the simplicity and clarity of his speech: 'I Give You My Life ":" I give you my life. "
Born in Berlin in 1923 to Jewish parents, she had to leave Nazi Germany in 1938 with a transport of two hundred other children and was taken to Glasgow in Scotland. His parents went to China and two years later, Ayya Khema joined them in Shanghai. At the beginning of the war However, the family was put into a prison camp for Japanese war, and that's when his father died.
Four years after the camp was liberated by the Americans, Ayya Khema had the opportunity emigrating to the United States. She knew the life of a housewife between her husband and two children. She felt that something essential was missing, it was the beginning of a long quest that led her to South America, Pakistan, India and finally to Australia where she met the Theravada Buddhist tradition, the way of the Ancients she immediately recognized as his own.
She devoted himself entirely and began a few years later to teach meditation itself throughout Europe, America and Australia. She went in 1979, Sri Lanka, where she was ordained a Buddhist nun, in Khema's name, which means safety and security in Pali (meaning Venerable Ayya).
In 1978 she established Wat Buddha Dhamma, a forest monastery according to Theravada tradition, near Sydney, Australia.
In Colombo, she founded the International Buddhist women as a training center for nuns in Sri Lanka and the Isle of nuns Parappuduwa for women wishing to learn about religious life.
She met an old master of meditation who confirmed that it could and should teach in the West not only the practice of Vipassana - alertness to the moment - but also the states of absorption (that is to say states of bliss achieved through intense concentration) as practiced and taught by the Buddha and fell into oblivion. What she strove until his death.
This method allows the meditator to know quickly states who promote happiness in her practice has met with great success in the West, and Ayya Khema was soon spending more and more time to lead meditation sessions throughout West.
Then the Tamil guerrillas killed the founder and protector of the center of the island of Parappuduwa. Insecurity preventing development center and the arrival of Western postulants, Ayya Khema decided to accept the invitation she had received from German meditators and return to his home country where she created in 1989 a center of meditation, the Buddha Haus
Acknowledging the difficulties faced by women who wanted to become Buddhist nuns, in 1987 she organized the first international conference of Buddhist nuns in the history of Buddhism, which led to the creation of Sakyadhita a worldwide organization of Buddhist women. His Holiness the Dalai Lama gave the opening speech of the conference.
In May 1987 as lecturer invited, she was the first Buddhist to have never spoken with the United Nations in New York.
In 1988, she received the Chinese Mahayana tradition, the full ordination.
She wrote many books in English and German on meditation and the teachings of Buddha. Quote: 'll of us. "" Here and Now "," When the iron eagle flies. "In 1988 his book" Being Nobody, Going Nowhere "received the Christmas Humphreys Memorial Award, an award for the Buddhist literature.
In French, one of her book has been translated: "Being an island." it's teachings on meditation sessions in the island of Parappuduwa nuns.
She left this world November 2, 1997. "....
Preview: Buddhism in female 
Ayya Khema is a very large lady who left at an international level, a memorable impression in the Theravada tradition, especially for nuns.
Recall that the Theravada - the way of the Ancients - is based on the original texts of Buddhism, the "Tripitaka", written ENPALS, the language spoken in India at the time of the Buddha. The familiar terms from Buddhism such as dharma, karma, nirvana sutra, etc.. words are Sanskrit, Pali is the equivalent dhamma, kamma, Nibbana, sutta, we will find below.
Ayya Khema enjoyed a particularly eventful existence, but without having sought it says in his autobiography (Published in English and German) whose title sums up perfectly the simplicity and clarity of his speech: 'I Give You My Life ":" I give you my life. "
Born in Berlin in 1923 to Jewish parents, she had to leave Nazi Germany in 1938 with a transport of two hundred other children and was taken to Glasgow in Scotland. His parents went to China and two years later, Ayya Khema joined them in Shanghai. At the beginning of the war However, the family was put into a prison camp for Japanese war, and that's when his father died.
Four years after the camp was liberated by the Americans, Ayya Khema had the opportunity emigrating to the United States. She knew the life of a housewife between her husband and two children. She felt that something essential was missing, it was the beginning of a long quest that led her to South America, Pakistan, India and finally to Australia where she met the Theravada Buddhist tradition, the way of the Ancients she immediately recognized as his own.
She devoted himself entirely and began a few years later to teach meditation itself throughout Europe, America and Australia. She went in 1979, Sri Lanka, where she was ordained a Buddhist nun, in Khema's name, which means safety and security in Pali (meaning Venerable Ayya).
In 1978 she established Wat Buddha Dhamma, a forest monastery according to Theravada tradition, near Sydney, Australia.
In Colombo, she founded the International Buddhist women as a training center for nuns in Sri Lanka and the Isle of nuns Parappuduwa for women wishing to learn about religious life.
She met an old master of meditation who confirmed that it could and should teach in the West not only the practice of Vipassana - alertness to the moment - but also the states of absorption (that is to say states of bliss achieved through intense concentration) as practiced and taught by the Buddha and fell into oblivion. What she strove until his death.
This method allows the meditator to know quickly states who promote happiness in her practice has met with great success in the West, and Ayya Khema was soon spending more and more time to lead meditation sessions throughout West.
Then the Tamil guerrillas killed the founder and protector of the center of the island of Parappuduwa. Insecurity preventing development center and the arrival of Western postulants, Ayya Khema decided to accept the invitation she had received from German meditators and return to his home country where she created in 1989 a center of meditation, the Buddha Haus
Acknowledging the difficulties faced by women who wanted to become Buddhist nuns, in 1987 she organized the first international conference of Buddhist nuns in the history of Buddhism, which led to the creation of Sakyadhita a worldwide organization of Buddhist women. His Holiness the Dalai Lama gave the opening speech of the conference.
In May 1987 as lecturer invited, she was the first Buddhist to have never spoken with the United Nations in New York.
In 1988, she received the Chinese Mahayana tradition, the full ordination.
She wrote many books in English and German on meditation and the teachings of Buddha. Quote: 'll of us. "" Here and Now "," When the iron eagle flies. "In 1988 his book" Being Nobody, Going Nowhere "received the Christmas Humphreys Memorial Award, an award for the Buddhist literature.
In French, one of her book has been translated: "Being an island." it's teachings on meditation sessions in the island of Parappuduwa nuns.
She left this world November 2, 1997. "....
Preview: Buddhism in female
How To Congratulate A Friend For New Baby
Sylvia Kolk
Sylvia Kolk who is a researcher in the field Education has been authorized to give lessons by Ayya Khema Fri.
It focuses on the integration of Samatha (Concentration) and Vipassana (insight) as the foundation of love and compassion .
She lives in near Kiel and founded a Buddhist center in Hamburg in 2003.
"I intend to focus on the integration of Samatha (Concentration) and Vipassana (insight) as the foundation of love and compassion. I am also concerned by the understanding of Buddhist philosophy in the context of Western thought and a spiritual quality. An Actress Buddhist teachings dear to my heart
Source: Buddhistwomen.Eu 
Sylvia Kolk who is a researcher in the field Education has been authorized to give lessons by Ayya Khema Fri.
It focuses on the integration of Samatha (Concentration) and Vipassana (insight) as the foundation of love and compassion .
She lives in near Kiel and founded a Buddhist center in Hamburg in 2003.
"I intend to focus on the integration of Samatha (Concentration) and Vipassana (insight) as the foundation of love and compassion. I am also concerned by the understanding of Buddhist philosophy in the context of Western thought and a spiritual quality. An Actress Buddhist teachings dear to my heart
Source: Buddhistwomen.Eu
Sunday, February 13, 2011
How To Remove Bearings Metal Core Wheels?
Peaceful revolution in Iceland
Two friends advise me the following articles. For those who ask questions about the situation in Iceland, I think they will find some answers here:
http://blog.nous-les-dieux.org/revolution-pacifique-en-islande-black out-of-media /
http://www.parisseveille.info/la-revolution-en-islande.html 
Two friends advise me the following articles. For those who ask questions about the situation in Iceland, I think they will find some answers here:
http://blog.nous-les-dieux.org/revolution-pacifique-en-islande-black out-of-media /
http://www.parisseveille.info/la-revolution-en-islande.html
Do Women Mastervation
A review of The Black River (Myrka) of Arnaldur Indridason's chained in Duck Wednesday, February 9
Wednesday, February 9, 2011
I Have A Purple Spot On My Inner Thigh
Sister Plum: Pensions Youth at Plum Village
Sister Plum takes us into the practice of " mindfulness retreats in youth she hosts at Plum Village, founded by Vietnamese Zen master Thich Nhat Hanh.
Sister Plum takes us into the practice of " mindfulness retreats in youth she hosts at Plum Village, founded by Vietnamese Zen master Thich Nhat Hanh.
Tuesday, February 8, 2011
How To Get The Silver Wing In Shiny Gold
Sister Chan Kong, a Bodhisattva for our Sister Chan Khong
Sister Chan Khong
, founder with his teacher the Venerable Thich Nhat Hanh's Plum Village.
There are lives that are learned, and certainly one of Sister Chan Khong is one.
Arnaud Desjardins written on the back of his autobiography "The Force of Love" (see books) that it is both war reporting and testimony that only love is stronger than violence. A book which, he says, gives us a high opinion of women.
Thich Nhat Hanh writes in the introduction of that book he will discover that Sister Chan Khong is a true bodhisattva, and it is true that we still marvel at the amount of compassion in action that Sister Chan Khong was deployed while Throughout his life and especially in the dire circumstances of the Vietnam War. What
what humility and inner strength. Without this book, which responded to a request of friends, we would know nothing of her, in fact, she remains behind, loyal and discreet behind Thich Nhat Hanh, she has accompanied and supported in all his fights.
On the site of the famous village of Plum course there is a biography of Thich Nhat Hanh, but the only place where we find mention of ayions sister Chan Khong for the help he can make in Vietnam as people are always in very difficult situations.
Born in 1938, Sister Chan Khong comes from a family that practiced generosity and helping others as something obvious and natural, and it's also quite naturally, while it is still a teenager, she took the habit of visiting a slum in helping poor people. When she meets Thich Nhat Hanh, she recognizes it as the spiritual master and she was looking very actively at his side in action for social change, including building the School of Youth in Social Work (EJSS). Then the government in power, and linked to Western Christian, began to persecute the Buddhists of the most blind. Monks and nuns themselves on fire ... Sister Chan Khong
tells his incessant action, throughout the terrible war that goes against the North and South, to stop the horror and also the lost opportunities for dialogue and peace. When one learns by an actress direct dramas that play and result of the relentless escalation of violence and war, is measured with horror the gap between the leaders locked in their simplistic mental models of the reality of the daily suffering of people. And the tragedy is repeated again and again ...
The war intensifies, Sister Chan Khong and other young women and men strive to risk their lives to help the villages bombed.
She says: "The village was bombed Tra Loc and workers EJSS told us that the intensity of anger and hatred was very high among the peasants. They decided to help farmers rebuild their homes. After several months of joint efforts, the bombs fell again, destroying all their efforts. Terror, hatred and despair were everywhere. Our friends gathered their courage and a new faith helped rebuild houses, schools and health center. Then other bombings, reduced their efforts to ashes. After a fourth bombing, they became really hard to remain calm. Everyone wanted to grab a gun and fight. But thanks to the practice of meditation and deep understanding, they realized that would not take up arms worse, then they back to work to show their support, their love and attention towards those who suffered so much. "
Subsequently, the EJSS remaining suspect in the eyes of the government in sudden attacks, grenades were thrown into the dormitories in night. Eighteen people were killed or seriously injured. After a day of meditation practice alone, Sister Chan Khong wrote the following text which was read at the funeral: "We have no hatred against you, you who threw the grenades and killed our friends, because we know that men are not our enemies. Our only enemies are the lack of understanding, hatred, jealousy, misunderstanding and ignorance that lead to such violence. Allow us to remove this misunderstanding so that we can work together for the good of the Vietnamese people. "
She risks death many times and knows the prison where she practices walking meditation. When she stopped, she focuses on her breathing and evokes the Buddha Avalokitesvara. At every moment, whatever the situation, she strives to practice the Buddhist teachings.
A very dear friend set fire to himself to call for peace and she felt a great pain.
And then there will be exile and drama upsetting boat people fleeing Vietnam and it will help with all his might at the same time as the United States develop an interest in teaching of Thich Nhat Hanh inviting Vietnam veterans to heal their wounds by doing Mindfulness.
Plum Village was born, and since, Sister Chan Khong continues to practice deep breathing while tirelessly sending parcels and medicines to alleviate distress.
After 39 years of exile, and long talks, Thich Nhat Hanh was hosted by the Communist government in Vietnam in 2005, Sister Chan Khong, always discreet and unobtrusive, has obviously accompanied on this historic visit (and a hundred monks and nuns and a lay sangha). Since then, relations with Vietnam are still difficult, a monastery founded by Thich Nhat Hanh has been ransacked and nuns and monks scattered.
Courage, kindness, tireless dedication, Sister Chan Khong embodies for us the compassion of Kwan Yin Women ...
Historical Milestones:
1858: The French landed at Danang (center port)
1867: The Cochin China (South) becomes a French colony.
1883: Annam (central) and Tonkin (North) are put under French protectorate.
1945: Vietnam independence was proclaimed by Ho Chi Minh in Hanoi, September 2, 1945.
1946: French attempt to restore its authority and the beginning of the Vietnam War
1954: On May 7, 1954, Dien Bien Phu falls, July 20, 1954, the Geneva accords are signed recognizing the independence, sovereignty and integrity of Vietnam. The 17th parallel will be a military demarcation line and general elections will take place throughout the country to reunite.
1956: Ngo Dinh Diem in Saigon President, supported by the U.S. administration rejects elections under the agreements. The first U.S. military advisers arrive in the south and the second Vietnam War begins.
1968: The U.S. intervention reached $ 500 000 IM on site. 7 million tons of bombs were dropped, which is 3 times more than all of Europe during World War II.
1973: Signing of the Paris Agreements. The withdrawal of U.S. troops begins.
1975: Spring Offensive. End of the Saigon regime April 30, 1975.
1976: Vietnam is unified and officially took the name Socialist Republic of Vietnam. Saigon becomes Ho Chi Minh City (name voted on by the 1st Assembly National 1945).
The power of love by Sister Chan Kong
"Living Buddhism is not just sitting still in meditation and transcending the world of suffering. It's unite indissolubly wisdom and compassion, a compassion that does not just soothing words and wishful thinking. In imitation of his master Thich Nat Hanh, Sister Chan Khong is a contemplative - even a mystic - and a woman of action In France today, but first in the heart of the hatred and fighting against U.S. and French troops who have ravaged his homeland, Vietnam. It is difficult to specify what we call a good book, but here is certainly a beautiful book. "Arnaud Desjardins (excerpts of the text on the back of the book) 
Sister Chan Khong
, founder with his teacher the Venerable Thich Nhat Hanh's Plum Village.
There are lives that are learned, and certainly one of Sister Chan Khong is one.
Arnaud Desjardins written on the back of his autobiography "The Force of Love" (see books) that it is both war reporting and testimony that only love is stronger than violence. A book which, he says, gives us a high opinion of women.
Thich Nhat Hanh writes in the introduction of that book he will discover that Sister Chan Khong is a true bodhisattva, and it is true that we still marvel at the amount of compassion in action that Sister Chan Khong was deployed while Throughout his life and especially in the dire circumstances of the Vietnam War. What
what humility and inner strength. Without this book, which responded to a request of friends, we would know nothing of her, in fact, she remains behind, loyal and discreet behind Thich Nhat Hanh, she has accompanied and supported in all his fights.
On the site of the famous village of Plum course there is a biography of Thich Nhat Hanh, but the only place where we find mention of ayions sister Chan Khong for the help he can make in Vietnam as people are always in very difficult situations.
Born in 1938, Sister Chan Khong comes from a family that practiced generosity and helping others as something obvious and natural, and it's also quite naturally, while it is still a teenager, she took the habit of visiting a slum in helping poor people. When she meets Thich Nhat Hanh, she recognizes it as the spiritual master and she was looking very actively at his side in action for social change, including building the School of Youth in Social Work (EJSS). Then the government in power, and linked to Western Christian, began to persecute the Buddhists of the most blind. Monks and nuns themselves on fire ... Sister Chan Khong
tells his incessant action, throughout the terrible war that goes against the North and South, to stop the horror and also the lost opportunities for dialogue and peace. When one learns by an actress direct dramas that play and result of the relentless escalation of violence and war, is measured with horror the gap between the leaders locked in their simplistic mental models of the reality of the daily suffering of people. And the tragedy is repeated again and again ...
The war intensifies, Sister Chan Khong and other young women and men strive to risk their lives to help the villages bombed.
She says: "The village was bombed Tra Loc and workers EJSS told us that the intensity of anger and hatred was very high among the peasants. They decided to help farmers rebuild their homes. After several months of joint efforts, the bombs fell again, destroying all their efforts. Terror, hatred and despair were everywhere. Our friends gathered their courage and a new faith helped rebuild houses, schools and health center. Then other bombings, reduced their efforts to ashes. After a fourth bombing, they became really hard to remain calm. Everyone wanted to grab a gun and fight. But thanks to the practice of meditation and deep understanding, they realized that would not take up arms worse, then they back to work to show their support, their love and attention towards those who suffered so much. "
Subsequently, the EJSS remaining suspect in the eyes of the government in sudden attacks, grenades were thrown into the dormitories in night. Eighteen people were killed or seriously injured. After a day of meditation practice alone, Sister Chan Khong wrote the following text which was read at the funeral: "We have no hatred against you, you who threw the grenades and killed our friends, because we know that men are not our enemies. Our only enemies are the lack of understanding, hatred, jealousy, misunderstanding and ignorance that lead to such violence. Allow us to remove this misunderstanding so that we can work together for the good of the Vietnamese people. "
She risks death many times and knows the prison where she practices walking meditation. When she stopped, she focuses on her breathing and evokes the Buddha Avalokitesvara. At every moment, whatever the situation, she strives to practice the Buddhist teachings.
A very dear friend set fire to himself to call for peace and she felt a great pain.
And then there will be exile and drama upsetting boat people fleeing Vietnam and it will help with all his might at the same time as the United States develop an interest in teaching of Thich Nhat Hanh inviting Vietnam veterans to heal their wounds by doing Mindfulness.
Plum Village was born, and since, Sister Chan Khong continues to practice deep breathing while tirelessly sending parcels and medicines to alleviate distress.
After 39 years of exile, and long talks, Thich Nhat Hanh was hosted by the Communist government in Vietnam in 2005, Sister Chan Khong, always discreet and unobtrusive, has obviously accompanied on this historic visit (and a hundred monks and nuns and a lay sangha). Since then, relations with Vietnam are still difficult, a monastery founded by Thich Nhat Hanh has been ransacked and nuns and monks scattered.
Courage, kindness, tireless dedication, Sister Chan Khong embodies for us the compassion of Kwan Yin Women ...
Historical Milestones:
1858: The French landed at Danang (center port)
1867: The Cochin China (South) becomes a French colony.
1883: Annam (central) and Tonkin (North) are put under French protectorate.
1945: Vietnam independence was proclaimed by Ho Chi Minh in Hanoi, September 2, 1945.
1946: French attempt to restore its authority and the beginning of the Vietnam War
1954: On May 7, 1954, Dien Bien Phu falls, July 20, 1954, the Geneva accords are signed recognizing the independence, sovereignty and integrity of Vietnam. The 17th parallel will be a military demarcation line and general elections will take place throughout the country to reunite.
1956: Ngo Dinh Diem in Saigon President, supported by the U.S. administration rejects elections under the agreements. The first U.S. military advisers arrive in the south and the second Vietnam War begins.
1968: The U.S. intervention reached $ 500 000 IM on site. 7 million tons of bombs were dropped, which is 3 times more than all of Europe during World War II.
1973: Signing of the Paris Agreements. The withdrawal of U.S. troops begins.
1975: Spring Offensive. End of the Saigon regime April 30, 1975.
1976: Vietnam is unified and officially took the name Socialist Republic of Vietnam. Saigon becomes Ho Chi Minh City (name voted on by the 1st Assembly National 1945).
"Living Buddhism is not just sitting still in meditation and transcending the world of suffering. It's unite indissolubly wisdom and compassion, a compassion that does not just soothing words and wishful thinking. In imitation of his master Thich Nat Hanh, Sister Chan Khong is a contemplative - even a mystic - and a woman of action In France today, but first in the heart of the hatred and fighting against U.S. and French troops who have ravaged his homeland, Vietnam. It is difficult to specify what we call a good book, but here is certainly a beautiful book. "Arnaud Desjardins (excerpts of the text on the back of the book)
Darker Skin Color In Pubic Area
time - war and conflict healing
Buddhist Wisdoms - War, Conflict and Healing
sent vchristophe . - Discover more fashion videos. 
Buddhist Wisdoms - War, Conflict and Healing
sent vchristophe . - Discover more fashion videos.
Monday, February 7, 2011
Brazilian Wax Wilmington Nc
Sister Gina, abbess at Plum Village
Every community needs a guide and, at Plum Village, in all three villages, this guide is the abbot or abbess. A-Loubès Bernac the monastery of nuns, the Mother Abbess called Gina.
If we were, in one word, define the impression produced by this young woman at first glance, the most appropriate word might be "calm" or perhaps "equanimity". While it is measured, his gestures, his way of walking, talking, as if it was permanently inhabited by the Mindfulness that here we all aspire. Being abbess not otherwise exempt to participate in joint work in the kitchen, dishes or garden. She loves above all, she says, planting seedlings of lettuce and she knows the intricacies of organic gardening. She lives here but she also travels a lot. When we met, she returned to Germany and, during our next visit to Plum, it was in Israel where she led retreats. This country needs peace so that twice a year, the community organizes retreats that are becoming more frequent and intended both Palestinians and Israelis.
Sister Gina is happy here, she said, and it shows. We also see that this woman apparently so calm is passionate. That is probably why his testimony is particularly lively. This is one of those stories that deserve to be transcribed from one end to another.
"When I was seven, she says, I already wanted to become a nun. Catholic Sister, because in those days, I do not know anything. My mother was Irish, my father Dutch and lived in the Netherlands.
Sunday morning when we wanted to go swimming, my mother told us: "Go ahead. I'm going to church for everyone: It does not say that for us to blame or feel guilty. Without knowing it, she already lived inter-being that we try to practice here . She always told us that we should love our neighbors as ourselves. It was a true Christian who taught us to love instead of asking us to go to church every Sunday.
So I wanted to be a sister but when I was twelve, I started looking around me and I found that priests, monks and nuns of the Catholic Church does not really lived life to which I aspired. I already had a demanding faith. I never felt alone because God was always by my side, especially during the endless walks I did in the surrounding forests.
One day in Sunday school, the teacher asked us to describe God. My turn came, I said, "But I can not describe God, I should describe the universe and I have not enough words for this: the lady said that I was not a good Catholic.
So, since my childhood, I really felt that Presence without power, of course, explain. Many children who have this experience. I saw my mother doing yoga and meditation and I thought: Basically, this is what I want. "
With such provisions, it is not surprising that out of adolescence, Gina has been drawn by a master who taught at the same time, meditation, prayer and Christian meditation with the Hindu mantra meditation and Zen. It this master who told him one day:
"In Japan, there are teachers who do meditation and do not even think."
"Who do not even think..." This sentence, she said, was for her the key phrase. For many years, she suffered terrible headaches and she noticed that they were improving if she could stop thinking. If it were true that Japanese monks were able to stop thinking, then he must put himself at their school.
Life is moving fast and she was already twenty-seven years old when she went to Japan for the first time. She was dazzled by the first visit. "I went to several monasteries. Practicing meditation with monks in a monastery that was eight hundred years, be there and feel the energy generated during these eight hundred years... I felt so driven by this energy that enough for me to sit on a cushion to immediately enter into meditation. "
She goes back and back again. "In 1985, she recalls, I found myself in a small temple in the mountains. the teacher was sixty-three years and I realized I had absolute confidence in him. After three or four days, I asked him if he would accept me as a disciple and he said yes. I stayed three years with him and little by little I understood many things. Contemplation was that I was looking for and if my life had been organized differently, probably could I find among the Benedictines or Cistercians.
After three years, visa problems, she should leave Japan. Through Taiwan, she met a teacher who asked what she learned in Japan. "On arriving there, she replied," I thought I knew something. Now I know I know nothing. " Shortly after, she discovers the Plum Village. She arrived there for a retreat of twenty-one days and she is still ten years later. Initially, to stay with Thich Nhat Hanh, it took the permission of the Japanese master. She went to ask her to Japan. It was in the hospital.
"When I entered his room, he immediately asked me: "Do what you can now send the five drives Mindfulness ?" I said yes and he said: "Well, okay, let's drink tea: He understood that I was ready and he agreed that someone else gave me this transmission . I was very touched.
"He died in 1997. Plum and I was away we didn't have to reach me, so I could not go to his funeral. After forty-nine days, there is a big celebration. I liked to go, but it was in full retreat of winter when it is not outside the monastery. So I asked if we could Thay make a ceremony here and he said yes. There was an altar on which were placed the photo of my master and a commemoration that Thay was written in Chinese. He asked me to follow him, he went to the altar and touched the ground thrice. I was very moved and I realized that my Japanese teacher was one hundred percent agree that I place my spiritual life in the hands of Thay. "
abbess It is now after this long journey and when asked what it means to her, she takes a long time of reflection before answering:
"It different for everyone. For me, what concerns me most, that most studies for example, that's life community. It is a practice of every minute because every minute I am faced with the ability to I love or I'm missing. I feel I know if I or if I did not and I know that my way is to have it. "
"For me, I noticed that living fully is a sort of habit. For example, I know if I am completely present or not. From time to time, I realize that I am not and when I do, I say "Come back!" and I come back and back again as many times as necessary. When I'm not in this, I can choose: either I stay in the dream world, where my body is not, or I decide to come back and I realize that with a little practice, it becomes increasingly easy. I stay longer and my conscious mind becomes becoming lighter. This happens especially during the days of idleness. "
Source: Article Excerpt Buddhaline
Sunday, February 6, 2011
What Does The White Dot In Facebook Chat Mean
Initial release.
We're happy, we published two articles in the mini guide doctoral student who is for beginners! But it is great!
And in two months, our first review published in the Journal of college and we worth six hours of validation, which is always better than nothing and not having to Prester elsewhere to better focus on his thesis. The "first time" are always important and there are plenty! It feels a little awkward but we are proud as a peacock to see his name mentioned in a manual, guide or a magazine. Everything can be learned at every moment, every step of the doctorate. It's a long walk to ... infinity? No. Into the unknown? Yes. Each day we reserve surprises, good or less good, but the first publication produced is really important. So savor the moment!
What Food Do I Put In A Diaper For Punishment
solidarity.
As I said before, the PhD is a lonely journey, but ... it is up to us, doctoral, and our DT, slightly alter the course of events for this goes as smoothly as possible. Quarterly meetings are imposed by our DT first remedy to loneliness, we have tested. The fact that we see and hear us tell all our sufferings PhD, actually helps them feel less alone and also to realize that we are still on track. The instructions given to the group targeted at individuals and this is how we become aware that we all feel the same difficulties. It is obviously advisable to have a meeting between us, without our DT or exchange on the net our "tricks" or we inflate when you're deflated! Yes, yes ... because work is not lacking, and unfortunately discouraged either. Never forget what this proverb says Muslim "Patience associated with faith certainly leads to success."
Thursday, February 3, 2011
Where To Watch South Park On Iphone
Bhikkhuni Dhammananda
In Thailand, Dhammananda is the only woman able to drape the civara, saffron silk robe worn by monks. First woman ordained Buddhist Thailand, this all-sexagenarian just trying to establish a female monastic order in his country and to promote the spiritual equality of the sexes.
As a hello, a sign Dhammananda sketch benevolent eye, which softens his penetrating gaze fleetingly. The nakedness of her head shaved completely liberates the stylish oval of her face. In Thailand, it is the only woman able to drape the civara, saffron silk robe traditionally worn by members of the monastic community. A privilege that earned him his recent ordination as bikkhunni (nun) according to the Theravada tradition, the school of thought after the primitive Buddhism (1) .... /
In light of the words uttered by the Buddha, the apostle Dhammananda is the spiritual equality of the sexes. She denounced the perversion of a system that legitimizes the inferiority of women in religious terms. Drift misogynist of Buddhism, she has studied for over thirty years to fully invest himself at the age of 54. Individual accomplishment of his spiritual journey, his ordination is also the starting point of an ambitious project for his country: the establishment of a sangha (community) bikkhunnis Theravada in Thailand. Accused of fraud
The announcement of his ordination in 2001 wreaked havoc in the ranks monastic. At the heart of the storm, Dhammananda collides almost unanimous unwillingness of the venerable Buddhist. Accused of fraud, it resçoit threatening letters and the subject of government investigation.
"When I was ordained, I was accused of stirring up trouble. If my critics are confused, because monks in our country have been brainwashed since the beginning. They have a distorted understanding of the ordination of women. "
The nun is not one to mince his words, attitude is all the more surprising that the discretion and restraint are qualities appreciated here. In his line of sight, speech fatalistic monastic authorities, that it is impossible to conduct an ordination without the direct descendants of the original line: any breach of parentage (master-disciple) that allows the transmission of education and community renewal is considered final. "The controversy concerns the conditions of my ordination. Under the rules of monastic life, the ordination of a woman requires the presence of five bikkhunnis and five monks. Since there was no bikkhunni in Thailand, I went to Sri Lanka. "
In this country, Theravada tradition, as in Thailand, the resurrection of the order of bikkhunnis is a reality since 1996. President and cofounder of the international organization Sakyadhita (Daughters of Buddha) in 1993, Dhammananda has a ringside seat to follow the evolution of female Buddhist movement. Based in Sri Lanka, the association promotes the status bikkhunni and promotes access to education for Asian nuns. Three years later, on the ground in Sri Lanka What held the first ordinations of bikkhunnis Theravada.
Fulfillment spiritual Dhammananda is the result of a long maturation started in childhood. "To explain this decision, I'm talking about my mother. When she became Mae Chii in 1956, I was aged 10 years, the full ordination of women does not exist in Thailand. Instead of leaving the house, as is certainly the case traditionally, it has transformed our house into a temple. "Child," daughter of the temple "receives a Buddhist education thrust. Later, a brilliant academic, Elie furthered his theological studies and wrote his thesis on a topic dear to his heart: the status of Buddhist nuns. "I discovered at that time that it was possible for my mother to be ordained in Taiwan, according to the Mahayana tradition ... .. /
Dharnmananda is far from suspecting that his commitment to Buddhist women and service to guide its not his mother until his own ordination. When Chatsumarn Kabilsingh, his secular name, decides to take an oath is an accomplished woman, a mother of three children, and at the height of his career. Professor of Buddhist philosophy for twenty years, responsible for Indian studies in government, it displays the typical profile of the public woman hyperactive multiplies caps and attended many international conferences.
As a just reward, is in his mother's temple, Wat Kalyani, that Dhammananda settles, a haven of peace conducive to meditation. In the small village of Nakhon Pathom, about fifty miles from the bustle of Bangkok, the new priestess needed easily with the locals as the equal of the monks. ... /
Twice a day, the small congregation gathered around a statue of Buddha to pray. Bikkhunni to live worthy of the name, Dharnmananda respects the 311 precepts laid down by the Buddha, such as not eating after 12 hours. The constraints of monastic life does not mean its calm and serenity that heats poster looks more like a facade of propriety. Laptop, phone, piles of files, the office where she receives is not what we imagine as being that of a nun. "Most people think that a good nun must live away from the world. Being bikkhuni does not turn inward even ¬. I think I have more work today than in my secular life. "This
" engaged Buddhism, "as she calls herself, was quick to endorse the role of spiritual guide. She regularly receives anonymous stay several nights at the temple: "It is my duty to help people and receive them. If they come with a soufftance, I practice compassion and listening. ... / "
She knows the social significance of a community of bikkhunni, its positive impact on the image, sometimes worse, Thai women:" There was no woman in Thailand, may represent a model in terms ... spiritual /
cial Sauvaire
Preview - Article published in the May 2006 World Religions - 
In Thailand, Dhammananda is the only woman able to drape the civara, saffron silk robe worn by monks. First woman ordained Buddhist Thailand, this all-sexagenarian just trying to establish a female monastic order in his country and to promote the spiritual equality of the sexes.
As a hello, a sign Dhammananda sketch benevolent eye, which softens his penetrating gaze fleetingly. The nakedness of her head shaved completely liberates the stylish oval of her face. In Thailand, it is the only woman able to drape the civara, saffron silk robe traditionally worn by members of the monastic community. A privilege that earned him his recent ordination as bikkhunni (nun) according to the Theravada tradition, the school of thought after the primitive Buddhism (1) .... /
In light of the words uttered by the Buddha, the apostle Dhammananda is the spiritual equality of the sexes. She denounced the perversion of a system that legitimizes the inferiority of women in religious terms. Drift misogynist of Buddhism, she has studied for over thirty years to fully invest himself at the age of 54. Individual accomplishment of his spiritual journey, his ordination is also the starting point of an ambitious project for his country: the establishment of a sangha (community) bikkhunnis Theravada in Thailand. Accused of fraud
The announcement of his ordination in 2001 wreaked havoc in the ranks monastic. At the heart of the storm, Dhammananda collides almost unanimous unwillingness of the venerable Buddhist. Accused of fraud, it resçoit threatening letters and the subject of government investigation.
"When I was ordained, I was accused of stirring up trouble. If my critics are confused, because monks in our country have been brainwashed since the beginning. They have a distorted understanding of the ordination of women. "
The nun is not one to mince his words, attitude is all the more surprising that the discretion and restraint are qualities appreciated here. In his line of sight, speech fatalistic monastic authorities, that it is impossible to conduct an ordination without the direct descendants of the original line: any breach of parentage (master-disciple) that allows the transmission of education and community renewal is considered final. "The controversy concerns the conditions of my ordination. Under the rules of monastic life, the ordination of a woman requires the presence of five bikkhunnis and five monks. Since there was no bikkhunni in Thailand, I went to Sri Lanka. "
In this country, Theravada tradition, as in Thailand, the resurrection of the order of bikkhunnis is a reality since 1996. President and cofounder of the international organization Sakyadhita (Daughters of Buddha) in 1993, Dhammananda has a ringside seat to follow the evolution of female Buddhist movement. Based in Sri Lanka, the association promotes the status bikkhunni and promotes access to education for Asian nuns. Three years later, on the ground in Sri Lanka What held the first ordinations of bikkhunnis Theravada.
Fulfillment spiritual Dhammananda is the result of a long maturation started in childhood. "To explain this decision, I'm talking about my mother. When she became Mae Chii in 1956, I was aged 10 years, the full ordination of women does not exist in Thailand. Instead of leaving the house, as is certainly the case traditionally, it has transformed our house into a temple. "Child," daughter of the temple "receives a Buddhist education thrust. Later, a brilliant academic, Elie furthered his theological studies and wrote his thesis on a topic dear to his heart: the status of Buddhist nuns. "I discovered at that time that it was possible for my mother to be ordained in Taiwan, according to the Mahayana tradition ... .. /
Dharnmananda is far from suspecting that his commitment to Buddhist women and service to guide its not his mother until his own ordination. When Chatsumarn Kabilsingh, his secular name, decides to take an oath is an accomplished woman, a mother of three children, and at the height of his career. Professor of Buddhist philosophy for twenty years, responsible for Indian studies in government, it displays the typical profile of the public woman hyperactive multiplies caps and attended many international conferences.
As a just reward, is in his mother's temple, Wat Kalyani, that Dhammananda settles, a haven of peace conducive to meditation. In the small village of Nakhon Pathom, about fifty miles from the bustle of Bangkok, the new priestess needed easily with the locals as the equal of the monks. ... /
Twice a day, the small congregation gathered around a statue of Buddha to pray. Bikkhunni to live worthy of the name, Dharnmananda respects the 311 precepts laid down by the Buddha, such as not eating after 12 hours. The constraints of monastic life does not mean its calm and serenity that heats poster looks more like a facade of propriety. Laptop, phone, piles of files, the office where she receives is not what we imagine as being that of a nun. "Most people think that a good nun must live away from the world. Being bikkhuni does not turn inward even ¬. I think I have more work today than in my secular life. "This
" engaged Buddhism, "as she calls herself, was quick to endorse the role of spiritual guide. She regularly receives anonymous stay several nights at the temple: "It is my duty to help people and receive them. If they come with a soufftance, I practice compassion and listening. ... / "
She knows the social significance of a community of bikkhunni, its positive impact on the image, sometimes worse, Thai women:" There was no woman in Thailand, may represent a model in terms ... spiritual /
cial Sauvaire
Preview - Article published in the May 2006 World Religions -
Tuesday, February 1, 2011
Pocket Bikes For Sale Tn
The role of nuns in Theravada Buddhism
Thailand ordered a woman - a first for 800 years!
After ordination on 2001, Sri Lanka, Chatsumarn
Kabilsingh famous Thai academic feminist
(See AR December 2001) By Eric Rommeluère
Varanghana Vanavichayen Chee, 56, former secretary and translator, mother of two children, was made novice (samaneri) to the monastery of Wat Songdhamkalayanee in the suburbs North of Bang kok ¬.
Dhammarakita Samaneri''which is protected by the Dharma (Buddhist law) "this will be his name.
The ceremony was conducted according to the rite by the Theravada bhikkhuni (nun) Sri Lankan Saddha Sushymana in the presence eight other nuns in Sri Lanka, Taiwan and Indonesia. Two Tibetan monks and six Thailand also attended the historic ceremony.
The Thai clergy, trained and Maha Nikaya schools Dhammayut Nikaya of the Theravada tradition believes irremediable extinction of the lineage of nuns within its tradition. Because according to canonical rule, a novice or nun can not be ordained in ptésence other nuns who have received it under the same conditions, thus creating an unbroken link with the first community of the Buddha.
Here we touch on three topics taboo for the Thai Buddhist clergy: the sacrosanct nature of the direct transmission, the impossibility to use the services of members of another tradition that would have kept this transmission and, finally, more or less acknowledged, the ostracism suffered by women.
ban the ordination of women is actually written into the laws governing Thai worship. Against a background of female emancipation, a renaissance of this ordination has recently emerged in South East Asia, mainly in Sri Lanka. Aspirations of the Theravada tradition were then sent to the Chinese nuns who preserved this uninterrupted transmission from the beginning. Ten nuns were thus ordered to Sarnath, India, in 1996, and twenty other in 1998 in Bodhgaya.
Today they are about fifty to have received this ordination is not recognized by the sangha (community) nationals of countries of Theravada tradition.
Dhammarakita Samaneri must perform two years of novitiate before receiving full ordination, "I know there will be opposition," she said, but I know I made the right choice. The event provoked a double response from the authorities. The director of religious affairs department of the Ministry of Education said Dhammarakita Samaneri will not be recognized as a member of the clergy, while indicating that no legal action would be taken against him.
Meanwhile, the Minister of Education asked the religious affairs department of a consultancy mission on the ordination of women, its possibilities and its possible influence on religious life in Thailand. He said that any new novices are tolerated as long as they did not claim the Thai monastic system and they will claim not to live in a wat (monastery): "The Thais who have faith in them will join alues activities. But they will not be recognized by the National Sangha. "However, a group of senators voted for the legalization of women's ordination, citing the constitutional equality between men and women.
Eventually, in their own words. religious conflict will arise, and nuns relegated to a zone of lawlessness will create their own school.
Source: News of Religion 37 April 2002 (now the World Religions) 
Thailand ordered a woman - a first for 800 years!
After ordination on 2001, Sri Lanka, Chatsumarn
Kabilsingh famous Thai academic feminist
(See AR December 2001) By Eric Rommeluère
Varanghana Vanavichayen Chee, 56, former secretary and translator, mother of two children, was made novice (samaneri) to the monastery of Wat Songdhamkalayanee in the suburbs North of Bang kok ¬.
Dhammarakita Samaneri''which is protected by the Dharma (Buddhist law) "this will be his name.
The ceremony was conducted according to the rite by the Theravada bhikkhuni (nun) Sri Lankan Saddha Sushymana in the presence eight other nuns in Sri Lanka, Taiwan and Indonesia. Two Tibetan monks and six Thailand also attended the historic ceremony.
The Thai clergy, trained and Maha Nikaya schools Dhammayut Nikaya of the Theravada tradition believes irremediable extinction of the lineage of nuns within its tradition. Because according to canonical rule, a novice or nun can not be ordained in ptésence other nuns who have received it under the same conditions, thus creating an unbroken link with the first community of the Buddha.
Here we touch on three topics taboo for the Thai Buddhist clergy: the sacrosanct nature of the direct transmission, the impossibility to use the services of members of another tradition that would have kept this transmission and, finally, more or less acknowledged, the ostracism suffered by women.
ban the ordination of women is actually written into the laws governing Thai worship. Against a background of female emancipation, a renaissance of this ordination has recently emerged in South East Asia, mainly in Sri Lanka. Aspirations of the Theravada tradition were then sent to the Chinese nuns who preserved this uninterrupted transmission from the beginning. Ten nuns were thus ordered to Sarnath, India, in 1996, and twenty other in 1998 in Bodhgaya.
Today they are about fifty to have received this ordination is not recognized by the sangha (community) nationals of countries of Theravada tradition.
Dhammarakita Samaneri must perform two years of novitiate before receiving full ordination, "I know there will be opposition," she said, but I know I made the right choice. The event provoked a double response from the authorities. The director of religious affairs department of the Ministry of Education said Dhammarakita Samaneri will not be recognized as a member of the clergy, while indicating that no legal action would be taken against him.
Meanwhile, the Minister of Education asked the religious affairs department of a consultancy mission on the ordination of women, its possibilities and its possible influence on religious life in Thailand. He said that any new novices are tolerated as long as they did not claim the Thai monastic system and they will claim not to live in a wat (monastery): "The Thais who have faith in them will join alues activities. But they will not be recognized by the National Sangha. "However, a group of senators voted for the legalization of women's ordination, citing the constitutional equality between men and women.
Eventually, in their own words. religious conflict will arise, and nuns relegated to a zone of lawlessness will create their own school.
Source: News of Religion 37 April 2002 (now the World Religions)
Sunday, January 30, 2011
Jamaican Olympic Jersey
Black River, Arnaldur Indridason and other information ...
The next book by Arnaldur Indridason, Black River ( Myrka ) seems at the Editions Métailié February 2 ... It Elinborg conducting the investigation, I will leave it here for now. For those who have not seen the article in Liberation that was penned by Sabrina Champagne, the following text: Reykjavík Further north, you die by Sabrina Champagne
the same day February 2, appears at a third book Shores Sjon, In your eyes, you saw me ( Augu Thin sau mig) is a marvel of inventiveness narrative poetry. For those who enjoy games of hide and seek with the reader, digressions that lead to a permanent purpose and other joyful antics. I loved to translate the beginning of last summer, I hope some readers will enjoy reading it. The book is both funny and serious.
Here, the presentation of the publisher:
In your eyes, you saw me, Sjon, Zone Books
And for now ... Since December 21, the translator translated, translated, translated Jón Kalman Stefánsson, Sadness of angels, is the result of Between heaven and earth, there a lot of snow, the wind blows, the cold bites and c ' is a treat! The style of this second component is the height of the first ... The book published by Gallimard in September.
BOOKFAIR 2011
Jón Kalman Stefánsson
is invited to the Book Fair, and Arne Thorarinsson ( time of the witch, the trainer of insects and The seventh son , Métailié) and two other Icelandic authors: Ava Audur Ólafsdóttir ( Candida Rosa among Zulma, translated by Catherine Eyjólfsson) and Steinunn Sigurdardottir ( The Horse and sun hundred doors to the four winds , Editions Héloïse d ' Ormesson, both translated by Catherine Eyjólfsson ). So much for the Icelanders, but will present 40 authors in all Nordic countries.
Salon du Livre de Paris, Edition 2011.
And now it's time for me to go back to my snow storm and the beauty of the text Jón Kalman. 
The next book by Arnaldur Indridason, Black River ( Myrka ) seems at the Editions Métailié February 2 ... It Elinborg conducting the investigation, I will leave it here for now. For those who have not seen the article in Liberation that was penned by Sabrina Champagne, the following text: Reykjavík Further north, you die by Sabrina Champagne
the same day February 2, appears at a third book Shores Sjon, In your eyes, you saw me ( Augu Thin sau mig) is a marvel of inventiveness narrative poetry. For those who enjoy games of hide and seek with the reader, digressions that lead to a permanent purpose and other joyful antics. I loved to translate the beginning of last summer, I hope some readers will enjoy reading it. The book is both funny and serious.
Here, the presentation of the publisher:
In your eyes, you saw me, Sjon, Zone Books
And for now ... Since December 21, the translator translated, translated, translated Jón Kalman Stefánsson, Sadness of angels, is the result of Between heaven and earth, there a lot of snow, the wind blows, the cold bites and c ' is a treat! The style of this second component is the height of the first ... The book published by Gallimard in September.
BOOKFAIR 2011
Jón Kalman Stefánsson
is invited to the Book Fair, and Arne Thorarinsson ( time of the witch, the trainer of insects and The seventh son , Métailié) and two other Icelandic authors: Ava Audur Ólafsdóttir ( Candida Rosa among Zulma, translated by Catherine Eyjólfsson) and Steinunn Sigurdardottir ( The Horse and sun hundred doors to the four winds , Editions Héloïse d ' Ormesson, both translated by Catherine Eyjólfsson ). So much for the Icelanders, but will present 40 authors in all Nordic countries.
Salon du Livre de Paris, Edition 2011.
And now it's time for me to go back to my snow storm and the beauty of the text Jón Kalman.
Saturday, January 29, 2011
Wednesday, January 26, 2011
Vice City Pc Unhandled Exception C0000005
Foundation the order of nuns
With Ananda, Buddha's disciple and cousin to whom he pleaded their cause, women could enter the monastic life . But harsh disciplinary rules imposed on them to become nuns. So
he was still Vesali, it is claimed that the Buddha taught that his father was Suddhodana dying to Kapilavatthu. To join him before his death, the Master flew into the air to Kapilavatthu and arrived just in time to deliver a sermon in which Suddhodana became enlightened, so that the old raja entered Nibbana on his deathbed. Such is the legendary history as a commentator.
The historical truth is that Suddhodana died in the second half of the year 524 BC. AD and Siddhatta revisited his hometown in 523, while Suddhodana had long been cremated and a new raja was elected. It says nowhere in the canon that the new raja was a family member Cotama.
is probably during this second visit to the Buddha Kapilavatthu acts as mediator in a dispute over the use of water from the Rohini river. The Rohini (now Rowai) closed the border between the Republic and the territory Shakya Tribal Koliya and was interrupted by a dam built jointly by the Shakya and Koliya, which they drew water to irrigate their fields. When in May-June 523, the water level was so low that it was sufficient to irrigate only one of two banks, a quarrel broke out between peasants Shakya and koliya. Insults rained down and a fight - it says a "war" - seemed inevitable. Then the Buddha intervened between the two fronts as mediator. His reputation of "enlightened" position of the king's intimate Pasenadi whose Shakya and Kohl were also the subjects, and his eloquence produced a miracle barely imaginable. Making use of the argument that the water was less valuable than human lives, he managed to avoid bloodshed and to calm the anger of opponents (Jat 536).
the occasion of the visit of the Buddha Kapilavatthu, his foster mother Mahapajapati came to him with a proposal he found extremely unwelcome and burdensome. Since the waiver Siddhatta of his son Rahula and Nanda, she had no one caring if which is his daughter Sundarinanda. After the death of Suddhodana she had more domestic duties and turned therefore at an advanced age, to religion. One day she sought the Buddha in the wood Nigrodha outside the city and said: "It would be nice if women could engage in life without a home (that is to say, like nuns) as the Dhamma that you proclaim. "The Buddha was evasive and negative and remained in her refusal even Mahapajapati repeated his request. In tears because this refusal, she performed as a regular ingratitude, Mahapajapati returned to Kapilavatthu (Cv 10, 1, 1).
A little later, the Buddha left his hometown and, by easy steps, reached the capital Licchavi Vesali, where he settled, as the previous year, in the lobby gear.
meanwhile, had taken courage Mahajapati cut her hair, the yellow dress as a monk and followed the footsteps of Buddha, accompanied by some women Shakya. Swollen feet and covered with dust, she arrived at Vesali where Ananda saw her as she approached the hall gables. With tears in her eyes she told Ananda his wish that the Lord would permit the establishment of an order of nuns (10, 1, 2).
Eile could find more competent lawyer. Emu, Ananda passed the most expensive Mahapajapati the Buddha, who again refused. Ananda then began to defend the case
"Lord, women who would engage in life without your residence by your Dhamma and discipline they could attain perfection (that is to say enlightenment)?
Yes Ananda.
Lord, since they are capable and have since Mahajapati Gotami made you great service, both as an aunt of the Blessed and also after the death of your real mother, as a second mother, babysitter and nanny for that very reason it would be nice if you allow women to enter into life without your residence by your Dhamma and discipline.
Ananda, if Mahapajapati promises to observe eight Rules supentaires, whether he takes the place of ordination. He stated
Ananda eight points, all designed to subordinate the nuns (bhikkhni) to the monks. (1) Even a nun formerly ordered to line up behind the newest monk and had to salute respectfully. Learner Ananda eight points, Mahapajapati consented to the conditions and was so ordered as the first bhikkhani the Buddhist Sangha.
The Buddha did not consent voluntarily to the founding of the order of nuns, only the moral restraint to accede to the wishes of her foster mother had been induced to abandon his initial refusal. What he thought of the order of nuns appears in what he said to Ananda when the latter informed him of the agreement Mahapajapati on eight points:
"Ananda, if women had not obtained ( the right) to enter life without a home according to Dhamma and the discipline, the holy life would have lasted long, the true Dhamma would have lasted a thousand years. But now that women have this right, the holy life will not last long the true Dhamma will last only five hundred years.
"Houses with many women and few men are easy prey to robbers and thieves of family treasures (and so is even an order where women are allowed). Like a rice field with browning and a field of sugar cane attacked by rust die (and where there is an order of nuns). Like a man who built a dam for the construction of a reservoir so that water does not overflow , so I fixed these eight rules for nuns, Ananda. "
But things went better than the Master did was prophesied. The order of Buddhist nuns, in fact, died in the XII century but the doctrine and order of monks survived many years to five hundred and prophesied are now still alive and vigorous. Hans Wolfgang Schuman M
"the historical Buddha"
Edit. Sully
Also read: "Buddha and women" Susan Murcott Edit. Albin Michel
A monastic life orderly
If the monks were observing 217 rules, the nuns were on their side to 311 to comply with the precepts Eight Great Conditions. The Eight Great Conditions whose acceptance was a prerequisite for ordination of Mahapajapati and établissemerit the order of nuns were
1. A nun, even though it would be ordered for a hundred years, must, before any monk, even though it would be ordered the same day, greeting him respectfully, rise before him, bow before him and give him all the honors owed.
2. A nun must not spend the rainy season in a region where the monks do not stay.
3. At each half-moon, a nun must apply to the order of monks for two things: the date of the ceremony uposatha, and when the monks are going to say the preaching of Education.
4. At the end of the retreat of the rainy season, Pavarana nuns must take before the two sanghas, one of those monks and nuns, to see if any error was committed on the basis of what has been seen, heard or suspected about them.
5. A nun who was guilty of serious misconduct must submit to the discipline before both Marlatt Sangha, the monks and the nuns.
6. Ordination major (upasampada initiation) may be requested before the two sanghas observed that when a novice for two years the six precepts (the first five precepts plus the precept which requires taking only one meal per day noon).
7. In no case is it permissible for a nun of abusing or insulting a monk.
8. The nuns have no right to reprimand the monks, it is not forbidden to the monks of the Nuns reprimand.
bhikkhuni The term, though commonly refers to a nun, actually applies to a nun ordered then 12 years. At this stage, it could then ask about the privilege of conferring the ordination (vufthapana). That made her a nun fit to teach (upajjha)
Source: Buddhism News 
he was still Vesali, it is claimed that the Buddha taught that his father was Suddhodana dying to Kapilavatthu. To join him before his death, the Master flew into the air to Kapilavatthu and arrived just in time to deliver a sermon in which Suddhodana became enlightened, so that the old raja entered Nibbana on his deathbed. Such is the legendary history as a commentator.
The historical truth is that Suddhodana died in the second half of the year 524 BC. AD and Siddhatta revisited his hometown in 523, while Suddhodana had long been cremated and a new raja was elected. It says nowhere in the canon that the new raja was a family member Cotama.
is probably during this second visit to the Buddha Kapilavatthu acts as mediator in a dispute over the use of water from the Rohini river. The Rohini (now Rowai) closed the border between the Republic and the territory Shakya Tribal Koliya and was interrupted by a dam built jointly by the Shakya and Koliya, which they drew water to irrigate their fields. When in May-June 523, the water level was so low that it was sufficient to irrigate only one of two banks, a quarrel broke out between peasants Shakya and koliya. Insults rained down and a fight - it says a "war" - seemed inevitable. Then the Buddha intervened between the two fronts as mediator. His reputation of "enlightened" position of the king's intimate Pasenadi whose Shakya and Kohl were also the subjects, and his eloquence produced a miracle barely imaginable. Making use of the argument that the water was less valuable than human lives, he managed to avoid bloodshed and to calm the anger of opponents (Jat 536).
the occasion of the visit of the Buddha Kapilavatthu, his foster mother Mahapajapati came to him with a proposal he found extremely unwelcome and burdensome. Since the waiver Siddhatta of his son Rahula and Nanda, she had no one caring if which is his daughter Sundarinanda. After the death of Suddhodana she had more domestic duties and turned therefore at an advanced age, to religion. One day she sought the Buddha in the wood Nigrodha outside the city and said: "It would be nice if women could engage in life without a home (that is to say, like nuns) as the Dhamma that you proclaim. "The Buddha was evasive and negative and remained in her refusal even Mahapajapati repeated his request. In tears because this refusal, she performed as a regular ingratitude, Mahapajapati returned to Kapilavatthu (Cv 10, 1, 1).
A little later, the Buddha left his hometown and, by easy steps, reached the capital Licchavi Vesali, where he settled, as the previous year, in the lobby gear.
meanwhile, had taken courage Mahajapati cut her hair, the yellow dress as a monk and followed the footsteps of Buddha, accompanied by some women Shakya. Swollen feet and covered with dust, she arrived at Vesali where Ananda saw her as she approached the hall gables. With tears in her eyes she told Ananda his wish that the Lord would permit the establishment of an order of nuns (10, 1, 2).
Eile could find more competent lawyer. Emu, Ananda passed the most expensive Mahapajapati the Buddha, who again refused. Ananda then began to defend the case
"Lord, women who would engage in life without your residence by your Dhamma and discipline they could attain perfection (that is to say enlightenment)?
Yes Ananda.
Lord, since they are capable and have since Mahajapati Gotami made you great service, both as an aunt of the Blessed and also after the death of your real mother, as a second mother, babysitter and nanny for that very reason it would be nice if you allow women to enter into life without your residence by your Dhamma and discipline.
Ananda, if Mahapajapati promises to observe eight Rules supentaires, whether he takes the place of ordination. He stated
Ananda eight points, all designed to subordinate the nuns (bhikkhni) to the monks. (1) Even a nun formerly ordered to line up behind the newest monk and had to salute respectfully. Learner Ananda eight points, Mahapajapati consented to the conditions and was so ordered as the first bhikkhani the Buddhist Sangha.
The Buddha did not consent voluntarily to the founding of the order of nuns, only the moral restraint to accede to the wishes of her foster mother had been induced to abandon his initial refusal. What he thought of the order of nuns appears in what he said to Ananda when the latter informed him of the agreement Mahapajapati on eight points:
"Ananda, if women had not obtained ( the right) to enter life without a home according to Dhamma and the discipline, the holy life would have lasted long, the true Dhamma would have lasted a thousand years. But now that women have this right, the holy life will not last long the true Dhamma will last only five hundred years.
"Houses with many women and few men are easy prey to robbers and thieves of family treasures (and so is even an order where women are allowed). Like a rice field with browning and a field of sugar cane attacked by rust die (and where there is an order of nuns). Like a man who built a dam for the construction of a reservoir so that water does not overflow , so I fixed these eight rules for nuns, Ananda. "
But things went better than the Master did was prophesied. The order of Buddhist nuns, in fact, died in the XII century but the doctrine and order of monks survived many years to five hundred and prophesied are now still alive and vigorous. Hans Wolfgang Schuman M
"the historical Buddha"
Edit. Sully
Also read: "Buddha and women" Susan Murcott Edit. Albin Michel
A monastic life orderly
If the monks were observing 217 rules, the nuns were on their side to 311 to comply with the precepts Eight Great Conditions. The Eight Great Conditions whose acceptance was a prerequisite for ordination of Mahapajapati and établissemerit the order of nuns were
1. A nun, even though it would be ordered for a hundred years, must, before any monk, even though it would be ordered the same day, greeting him respectfully, rise before him, bow before him and give him all the honors owed.
2. A nun must not spend the rainy season in a region where the monks do not stay.
3. At each half-moon, a nun must apply to the order of monks for two things: the date of the ceremony uposatha, and when the monks are going to say the preaching of Education.
4. At the end of the retreat of the rainy season, Pavarana nuns must take before the two sanghas, one of those monks and nuns, to see if any error was committed on the basis of what has been seen, heard or suspected about them.
5. A nun who was guilty of serious misconduct must submit to the discipline before both Marlatt Sangha, the monks and the nuns.
6. Ordination major (upasampada initiation) may be requested before the two sanghas observed that when a novice for two years the six precepts (the first five precepts plus the precept which requires taking only one meal per day noon).
7. In no case is it permissible for a nun of abusing or insulting a monk.
8. The nuns have no right to reprimand the monks, it is not forbidden to the monks of the Nuns reprimand.
bhikkhuni The term, though commonly refers to a nun, actually applies to a nun ordered then 12 years. At this stage, it could then ask about the privilege of conferring the ordination (vufthapana). That made her a nun fit to teach (upajjha)
Source: Buddhism News
Monday, January 24, 2011
Unlock Motorola Razr Br50
true peace
THE TRUE PEACE
STARTS WITH OBSERVATION AND ACCEPTANCE OF OUR OWN
VIOLENCE
Abstract Book Pema Chödrön:
"To make peace in time of war"
published by La Table Ronde.
The origin of the anger, violence or war, is still at a kind of inner tension. A fact, a word, an event will raise close to our heart and our thoughts in runaway chain reaction. This inflexibility leads us to the dogma and to fundamentalism.
We are at the base, unable to we observe in these situations. However, in general, we operate in mirror image to those that are directed against all our objections.
Now it is from there that he must go: the observation of our approach allows us to choose not to take the road, not to fall into the automated system that drives our journey. This option requires the courage to face fear. Stop the mill because of these chain reactions creates a deep malaise which, if we are able to cross leads to appeasement, and opening the heart. When we recognize
bearer of what we rightly condemn in the other, we open the door to empathy. We understand while our fears, our dogma, our fundamentalism, our strength, we are all so sad that we can suffer from oppression and injustice. Both aspects are part of the same coin. And stop the spiral from one side stops the spiral of violence. According to Pema
Chödrön, patience is the antidote to aggression. It allows us not to enter the vicious circle of response to aggression. Because the response does not reduce, but amplifies the pain of the assault, it does not reduce anger.
Patience, by contrast, shifts the gaze, the automatic stop. She also refuses to be trapped by the emergency. Stopping, putting himself in touch with his feelings, we take the path of appeasement. This is not an easy path but it is beyond our own peace, for ourselves and for all. Pema
Chödrön expresses that this requires a lot of fearlessness. Putting himself in the meantime, we learn to accept deal with anger, our own, and pain that is inherent. This expectation, their refusal to use our automated systems, can cultivate patience. And there is nothing to avoid crossing this state: no shortcuts, cure, buoy.
But this ability to cross that gives us access to something else. Besides the choice becomes possible between the spiral of aggression and peace patience leads to a new look, more lucid.
By dropping our armor, by refusing to retaliate, we are led to face our vulnerability. Lucidity and face our own vulnerability, leads to a form of indulgence, even humor, to oneself, but also to others. Patience leads somehow to discover a dimension of ourselves. In discovering the home, we discover it in others, and are growing our indulgence, our goodwill towards them.
Pema Chödrön introduced the Tibetan term "Shenpi" which means a misidentified concept in the West when, at an event (criticism that we address, missteps, failure), regardless of size, we bite the bait, feeling discomfort or frustration. And if we are not aware of what happens to us, the impulse to act or react in the event, leads us into automatic behaviors. This unease and unrest that correspond to a deep insecurity. Refrain from acting may be akin to refusing to respond when itching. To achieve not get carried away by the Shenpi, Pema Chodron offers meditation, returning at the moment, the stillness in irritation, learning patience.
You can also learn to identify the Shenpi among others, and in the kindness and patience, adapt the conversation with wisdom - the so-called "prajna" - so as not to escalate and calm the game
The times we give in to the itch, are also learning a posteriori, through reflection, remembering the emotions, to reach beyond them. Pema
Chödrön defines four stages of this process: recognizing the Shenpi abstain to act, relax, and finally decided to permanently discontinue this process. It keeps our energy that way and it broadens our perspective, our consciousness.
The harsh reality of life (grief, frustration, confrontation, pain ,...) is inevitable. But this is not where it comes woe, it comes from our search to escape. Now the pain is behind many lessons: questioning, empathy for those who live like this, humility toward life. The difficulties and suffering is likely to change and transformation. The pursuit of happiness at any cost is a prison. Cross the suffering accepting, being present, provides access to inner strength. The flight response to the threat, pain, anger, we stiffens. We build walls of protection from all these situations, which enclose us, rather they release us. Learning to recognize our protection systems is the path leading to dismantle them. Meditation, the practice of patience and the ability to recognize the Shenpi are ways to get there. This learning requires training to be attentive to remain open to the difficulty in observing. To get help Pema
Chödrön presents the Buddhist notion of bodhicitta, which is the desire to get better and want the world to get better and these two things as part of a single concept. The relative bodhicitta
for kindness and attention that it is doing to itself in all dimensions, and all parts of oneself. It is an unconditional love, which does not stimulate the problematic parts of themselves, but accept them and love them without shame or guilt, but also without limit. When we run
parts of ourselves, it will force us to flee from situations that may expose those parts in front of others. In our relationships, access to a form of intimacy with another, will sooner or later reveal the less visible parts of ourselves. If they are parts we do not accept ourselves, we shall have to escape these situations. The art is then to refuse to flee to learn to love ourselves as we are. By cultivating this ability to be lucid, to love unconditionally, we learn compassion, that we learn to accept each other in what we accept at home. Knowing love someone, you become able to love the millions of people. The absolute bodhicitta
goes a step further. This is the opening of the heart, the capacity for unconditional love to the world beyond judgments and prejudices. We arrive at this level by training. Starting out our moods, then do not be fooled by them and by hosting the suffering inherent in the failure to escape; then we overcome fear and pain, and so, rising , it helps reduce the suffering in the world.
When we manage to avoid Shenpi, we accept the experience of insecurity and anger, observe our moods without asking for immediate action, we have avoided entering into an escalation. But it is also possible to accompany this with a hope that this attitude affects others who suffer the same way, experiencing compassion for them. It is even possible to do this out of position, by viewing a feeling of aversion, for example. The practice leads to that risk aversion is falling apart. It is therefore neither to escape the discomfort, or search for it but to go through, and access in this way to a new force, an expanded consciousness.
Considering that learning at the global level, and that what we experience now is the consequence of our past actions and by working on ourselves in compassion, we sow the seeds for future peace in the world. No matter how long it will, the important thing is to act now common sense. Changes made at home and abroad to create a new kind of culture.
When we do not bite the bait, and we allow a pause rather than react: we burn the seeds of aggression. At the time we open to a wider reality and work for a better world. When all our seeds of aggression will be burned, we radiate confidence, authenticity, we will be a pleasant presence. For if we love ourselves, without shame, without guilt, and move forward in safety, nurturing compassion for our neighbors, unable to blame them for what we do more blame, so nobody can feel safe in front of us. Pema
Chödrön moved, as the distance from the tension, and we cultivate compassion, simplicity. Accept what is without asking a thousand questions, and through, start doing things differently, taking part in this new culture for themselves and the planet.
Claire De Brabander
January 2009 Source: change oneself http://www.sechangersoi.be/index.htmPour Change The World 
THE TRUE PEACE
STARTS WITH OBSERVATION AND ACCEPTANCE OF OUR OWN
VIOLENCE
Abstract Book Pema Chödrön:
"To make peace in time of war"
published by La Table Ronde.
The origin of the anger, violence or war, is still at a kind of inner tension. A fact, a word, an event will raise close to our heart and our thoughts in runaway chain reaction. This inflexibility leads us to the dogma and to fundamentalism.
We are at the base, unable to we observe in these situations. However, in general, we operate in mirror image to those that are directed against all our objections.
Now it is from there that he must go: the observation of our approach allows us to choose not to take the road, not to fall into the automated system that drives our journey. This option requires the courage to face fear. Stop the mill because of these chain reactions creates a deep malaise which, if we are able to cross leads to appeasement, and opening the heart. When we recognize
bearer of what we rightly condemn in the other, we open the door to empathy. We understand while our fears, our dogma, our fundamentalism, our strength, we are all so sad that we can suffer from oppression and injustice. Both aspects are part of the same coin. And stop the spiral from one side stops the spiral of violence. According to Pema
Chödrön, patience is the antidote to aggression. It allows us not to enter the vicious circle of response to aggression. Because the response does not reduce, but amplifies the pain of the assault, it does not reduce anger.
Patience, by contrast, shifts the gaze, the automatic stop. She also refuses to be trapped by the emergency. Stopping, putting himself in touch with his feelings, we take the path of appeasement. This is not an easy path but it is beyond our own peace, for ourselves and for all. Pema
Chödrön expresses that this requires a lot of fearlessness. Putting himself in the meantime, we learn to accept deal with anger, our own, and pain that is inherent. This expectation, their refusal to use our automated systems, can cultivate patience. And there is nothing to avoid crossing this state: no shortcuts, cure, buoy.
But this ability to cross that gives us access to something else. Besides the choice becomes possible between the spiral of aggression and peace patience leads to a new look, more lucid.
By dropping our armor, by refusing to retaliate, we are led to face our vulnerability. Lucidity and face our own vulnerability, leads to a form of indulgence, even humor, to oneself, but also to others. Patience leads somehow to discover a dimension of ourselves. In discovering the home, we discover it in others, and are growing our indulgence, our goodwill towards them.
Pema Chödrön introduced the Tibetan term "Shenpi" which means a misidentified concept in the West when, at an event (criticism that we address, missteps, failure), regardless of size, we bite the bait, feeling discomfort or frustration. And if we are not aware of what happens to us, the impulse to act or react in the event, leads us into automatic behaviors. This unease and unrest that correspond to a deep insecurity. Refrain from acting may be akin to refusing to respond when itching. To achieve not get carried away by the Shenpi, Pema Chodron offers meditation, returning at the moment, the stillness in irritation, learning patience.
You can also learn to identify the Shenpi among others, and in the kindness and patience, adapt the conversation with wisdom - the so-called "prajna" - so as not to escalate and calm the game
The times we give in to the itch, are also learning a posteriori, through reflection, remembering the emotions, to reach beyond them. Pema
Chödrön defines four stages of this process: recognizing the Shenpi abstain to act, relax, and finally decided to permanently discontinue this process. It keeps our energy that way and it broadens our perspective, our consciousness.
The harsh reality of life (grief, frustration, confrontation, pain ,...) is inevitable. But this is not where it comes woe, it comes from our search to escape. Now the pain is behind many lessons: questioning, empathy for those who live like this, humility toward life. The difficulties and suffering is likely to change and transformation. The pursuit of happiness at any cost is a prison. Cross the suffering accepting, being present, provides access to inner strength. The flight response to the threat, pain, anger, we stiffens. We build walls of protection from all these situations, which enclose us, rather they release us. Learning to recognize our protection systems is the path leading to dismantle them. Meditation, the practice of patience and the ability to recognize the Shenpi are ways to get there. This learning requires training to be attentive to remain open to the difficulty in observing. To get help Pema
Chödrön presents the Buddhist notion of bodhicitta, which is the desire to get better and want the world to get better and these two things as part of a single concept. The relative bodhicitta
for kindness and attention that it is doing to itself in all dimensions, and all parts of oneself. It is an unconditional love, which does not stimulate the problematic parts of themselves, but accept them and love them without shame or guilt, but also without limit. When we run
parts of ourselves, it will force us to flee from situations that may expose those parts in front of others. In our relationships, access to a form of intimacy with another, will sooner or later reveal the less visible parts of ourselves. If they are parts we do not accept ourselves, we shall have to escape these situations. The art is then to refuse to flee to learn to love ourselves as we are. By cultivating this ability to be lucid, to love unconditionally, we learn compassion, that we learn to accept each other in what we accept at home. Knowing love someone, you become able to love the millions of people. The absolute bodhicitta
goes a step further. This is the opening of the heart, the capacity for unconditional love to the world beyond judgments and prejudices. We arrive at this level by training. Starting out our moods, then do not be fooled by them and by hosting the suffering inherent in the failure to escape; then we overcome fear and pain, and so, rising , it helps reduce the suffering in the world.
When we manage to avoid Shenpi, we accept the experience of insecurity and anger, observe our moods without asking for immediate action, we have avoided entering into an escalation. But it is also possible to accompany this with a hope that this attitude affects others who suffer the same way, experiencing compassion for them. It is even possible to do this out of position, by viewing a feeling of aversion, for example. The practice leads to that risk aversion is falling apart. It is therefore neither to escape the discomfort, or search for it but to go through, and access in this way to a new force, an expanded consciousness.
Considering that learning at the global level, and that what we experience now is the consequence of our past actions and by working on ourselves in compassion, we sow the seeds for future peace in the world. No matter how long it will, the important thing is to act now common sense. Changes made at home and abroad to create a new kind of culture.
When we do not bite the bait, and we allow a pause rather than react: we burn the seeds of aggression. At the time we open to a wider reality and work for a better world. When all our seeds of aggression will be burned, we radiate confidence, authenticity, we will be a pleasant presence. For if we love ourselves, without shame, without guilt, and move forward in safety, nurturing compassion for our neighbors, unable to blame them for what we do more blame, so nobody can feel safe in front of us. Pema
Chödrön moved, as the distance from the tension, and we cultivate compassion, simplicity. Accept what is without asking a thousand questions, and through, start doing things differently, taking part in this new culture for themselves and the planet.
Claire De Brabander
January 2009 Source: change oneself http://www.sechangersoi.be/index.htmPour Change The World
Sunday, January 23, 2011
Masquerade Sweet 15 Parties
Transforming the Heart of Suffering
By Pema Chödrön
In order to have compassion for others, we have to have compassion for ourselves.
In particular, to care about other people who are fearful, angry, jealous, overpowered by addictions of all kinds, arrogant, proud, miserly, selfish, mean—you name it—to have compassion and to care for these people, means not to run from the pain of finding these things in ourselves. In fact, one’s whole attitude toward pain can change. Instead of fending it off and hiding from it, one could open one’s heart and allow oneself to feel that pain, feel it as something that will soften and purify us and make us far more loving and kind.
The tonglen practice is a method for connecting with suffering—ours and that which is all around us—everywhere we go. It is a method for overcoming fear of suffering and for dissolving the tightness of our heart. Primarily it is a method for awakening the compassion that is inherent in all of us, no matter how cruel or cold we might seem to be.
We begin the practice by taking on the suffering of a person we know to be hurting and whom we wish to help. For instance, if you know of a child who is being hurt, you breathe in the wish to take away all the pain and fear of that child. Then, as you breathe out, you send the child happiness, joy, or whatever would relieve their pain. This is the core of the practice: breathing in other’s pain so they can be well and have more space to relax and open, and breathing out, sending them relaxation or whatever you feel would bring them relief and happiness. However, we often cannot do this practice because we come face to face with our own fear, our own resistance, anger, or whatever our personal pain or our personal stuckness happens to be at that moment.
At that point you can change the focus and begin to do tonglen for what you are feeling and for millions of others just like you who at that very moment are feeling the same stuckness and misery. Maybe you are able to name your pain. You recognize it clearly as terror or revulsion or anger or wanting to get revenge. So you breathe in for all the people who are caught with that same emotion and you send out relief or whatever opens up the space for yourself and all those countless others. Maybe you can’t name what you’re feeling. But you can feel it—a tightness in the stomach, a heavy darkness, or whatever. Just contact what you are feeling and breathe in, take it in—for all of us and send out relief to all of us.
People often say that this practice goes against the grain of how we usually hold ourselves together. Truthfully, this practice does go against the grain of wanting things on our own terms, of wanting it to work out for ourselves no matter what happens to the others. The practice dissolves the armor of self-protection we’ve tried so hard to create around ourselves. In Buddhist language one would say that it dissolves the fixation and clinging of ego.
Tonglen reverses the usual logic of avoiding suffering and seeking pleasure and, in the process, we become liberated from a very ancient prison of selfishness. We begin to feel love both for ourselves and others and also we begin to take care of ourselves and others. It awakens our compassion and it also introduces us to a far larger view of reality. It introduces us to the unlimited spaciousness that Buddhists call shunyata . By doing the practice, we begin to connect with the open dimension of our being. At first we experience this as things not being such a big deal or as solid as they seemed before.
Tonglen can be done for those who are ill, those who are dying or have just died, or for those who are in pain of any kind. It can be done either as a formal meditation practice or right on the spot at any time. For example, if you are out walking and you see someone in pain—right on the spot you can begin to breathe in their pain and send out some relief. Or, more likely, you might see someone in pain and look away because it brings up your fear or anger; it brings up your resistance and confusion. So on the spot you can do tonglen for all the people who are just like you, for everyone who wishes to be compassionate but instead is afraid, for everyone who wishes to be brave but instead is a coward.
Rather than beating yourself up, use your own stuckness as a stepping stone to understanding what people are up against all over the world. Breathe in for all of us and breathe out for all of us. Use what seems like poison as medicine. Use your personal suffering as the path to compassion for all beings.
Pema Chödrön is a nun in the Tibetan Buddhist tradition and a principal teacher at Gampo Abbey in Nova Scotia . She is well known for her teachings on compassion and meditation, and is the author of several books, including Start Where You Are and When Things Fall Apart .
Source: Buddhadharma Summer 2010
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