Minunile medicinii orientale

Medicina orientala

DEPRESIE

         Se spune ca in maximum douazeci de ani va fi boala cea mai raspandita de pe pamant. Boala nemultumirilor noastre. Rapid, in doar cateva zile sau saptamani, un om plin de energie si elan vital isi pierde interesul pentru toate componentele vietii: munca il plictiseste, familia il oboseste, distractiile i se par lipsite de interes. Apoi urmeaza un intreg cortegiu de suferinte fizice: senzatie de sufocare, nod in gat, frisoane si transpiratie abundenta etc. Incet-incet, se instaleaza o oboseala ce apare la cel mai mic efort fizic sau intelectual. Simpla idee de a cauta o solutie de iesire din criza pare de neimaginat. Memoria se topeste, iar viata familiala, sociala si profesionala se altereaza. Prima tendinta este de a recurge la medicamente, mai ales la tranchilizante. Dar luate frecvent, ele isi epuizeaza efectul. Atunci dozele sunt sporite, se adauga alte medicamente, dar ele nu fac decat sa accentueze starea de neputinta. E de la sine inteles ca o afectiune atat de complexa, care implica intreg organismul, nu poate fi vindecata cu apasarea pe un singur punct. Din fericire, exista o serie intreaga de zone care, stimulate, aduc rapid usurarea, fara efecte secundare nocive. 
Cum procedam?
Intindeti-va confortabil pe pat si masati-va cu degetul mare pliul palmei (locul unde se indoaie, formand o linie) de la mana opusa. Incepeti masajul dinspre partea de unde se afla pulsul catre exterior, prin presare, punct de punct, sau prin executarea de mici miscari de rotatie, apoi procedati la fel si in sens invers. Schimbati mainile. Masati-va cu varful degetelor linia mediana care strabate stomacul, unind ombilicul cu sternul. Pentru a termina repriza de presopunctura, reperati punctul cel mai inalt de pe crestet si masati-l energic, prin mici miscari circulare executate imprejurul sau. Exercitiile trebuie repetate de mai multe ori pe zi. Veti simti o senzatie benefica de usurare, care va va ajuta sa faceti fata cu brio crizelor de depresie.

DIAREE

         Pe langa faptul ca este dezagreabila, diareea poate sa semnifice o afectiune foarte grava, mai ales prin consecintele ei: pierderea unei mari cantitati de lichid si elemente minerale, care pune organismul in pericol. Nici cu cauzele nu e de glumit. Daca uneori e vorba doar de o proasta digestie sau de o infectie pasagera, alteori de vina poate fi un agent foarte virulent, ca de pilda virusul dizenteriei sau al holerei, care are o revenire spectaculoasa in ultimul timp. In ce-i priveste pe chinezi, ei izbutesc sa vindece aceasta maladie periculoasa, prin simpla practicare a presopuncturii, executata pe un singur punct, de mai multe ori pe zi. E ceea ce va recomandam si dvs.
Cum procedam?
Punctul respectiv se afla la o palma sub genunchi, usor catre exterior, la jumatatea distantei dintre fluierul piciorului (tibie) si peroneu. Se apasa de mai multe ori pe zi sau se maseaza cu mici miscari circulare.

DURERI DE SPATE

         Cel mai des se confrunta cu ele persoanele care fac munci de birou si stau mult timp asezate pe scaun, in fata masinii de scris sau a calculatorului, ori cei care practica munci ce se fac stand mult timp in picioare. Fie ca sunt dureri ascutite, care apar brusc, atunci cand ridicam un obiect prea greu, fie ca sunt cronice, ele otravesc viata de zi cu zi a milioane de oameni. Din fericire, si in cazul lor exista un punct pe dosul palmei, care, folosit, aduce repede usurarea durerii.
Cum procedam?
Punctul de acupresura se afla pe dosul mainii, in prelungirea spatiului care separa degetul mic de inelar, in partea de sus a acestui loc, in unghiul format la intalnirea celor doua oase. Masati-l prin presare sau apasare in cerc.

CRIZA DE FICAT

    In situatia nedorita cand dupa revelion sau o petrecere va treziti cu gura amara, cu capul greu, cu senzatie de voma si ameteli sau, in general, cand va simtiti zona ficatului inflamata, recurgeti la presopunctura. Zona respectiva se afla pe partea de jos a piciorului, catre exterior.
Cum procedam?
Aplicati palma cu degetele lipite deasupra gleznei, astfel ca degetul mic sa fie deasupra osului care iese in afara.
Punctul exact se afla intre tibie si peroneu (la apasare veti simti o durere vie). Cautati punctul identic aflat pe celalalt picior. Ambele puncte se apasa concomitent: cu degetele de la mana dreapta apasati pe piciorul stang si invers.
Daca punctele au fost bine gasite, in scurta vreme veti auzi galgaitul bilei care se goleste, asa cum au demonstrat examenele radiografice facute in momentul exercitiului. Important: acest punct trateaza toate afectiunile hepato-biliare.

DURERI DE GAT

      
Atentie! O angina poate fi foarte grava si poate declansa alte boli: meningita, reumatism, boli de rinichi. Adresati-va de urgenta medicului dvs. de familie. Dar pana atunci, usurati-va raul prin presopunctura.
Cum procedam?
Punctul se afla pe degetul mare, partea care da catre degetul aratator. Trageti o linie imaginara pe la baza unghiei si alta pe inaltimea ei. Punctul de acupresura se afla la intersectia celor doua drepte.
Daca va doare gatul pe o singura parte, masati degetul aflat pe aceeasi parte cu locul dureros. Daca va doare tot gatul, masati energic ambele parti ale unghiei, in acelasi timp.

INSOMNIE

         Se intampla adesea ca dupa o zi intreaga de munca, cand abia astepti sa te trantesti in pat, in loc sa adormi, incepi sa te zvarcolesti de pe o parte pe alta, fiindca somnul nu vrea sa vina. Sau si mai rau, dupa ce adormi bustean, te trezesti pe la doua-trei dimineata si ramai cu ochii-n tavan. Somnul s-a dus, si micul cinematograf personal incepe sa deruleze ganduri negre, pana ce apar zorii zilei. Repetate vreme indelungata, aceste secvente sunt grave, fiindca se instaleaza mai intai oboseala si dupa aceea depresia. Prima masura este sa intinzi mana dupa un somnifer. Se vand in tone, pretutindeni in lume, dar e o solutie neinspirata. Inexorabil, insomniacul devine un bolnav cronic care forteaza doza de somnifere, adaugand un drog celuilalt... Iata de ce, orice metoda susceptibila de a antrena un somn natural e binevenita. Intre ele, se afla si presopunctura. 
Cum procedam?
Sunt doua puncte ce trebuie masate lent. Primul se afla pe extremitatea degetului al doilea de la picior, vis-a-vis de degetul al treilea. Punctul al doilea se afla pe partea interioara a labei piciorului, la baza degetului mare, sub proeminenta osoasa aflata acolo.

INTOXICATII CU DROGURI SAU MEDICAMENTE

Chinezii s-au confruntat cu problema drogurilor, cu mult inainte ca ea sa apara in Occident. Nu e deci de mirare ca au gasit un "punct" activ in tratamentul intoxicatiilor grave cu opium si derivatii sai. Surprinzator este faptul ca acelasi punct da rezultate si in cazul unor dependente mai "de-ale noastre", ca fumatul si alcoolul. Faptul ca ne putem ajuta singuri in aceasta privinta nu e de lepadat. 
Cum procedam?
Punctul atotputernic al tuturor intoxicatiilor, numit de chinezi punctul Drogului, este situat pe partea laterala a capului, exact pe verticala care porneste din cel mai inalt punct al urechii, la trei degete deasupra lui. Este un punct extrem de eficient, atat pentru droguri dure cat si blande: opium, LSD, hasis, medicamente, alcoolism etc. In ceeace priveste alcoolismul - mai exista un punct care trebuie stimulat. El se afla exact in varful nasului si e de mare ajutor in caz de betie. Dar atentie, stimulandu-l, el poate declansa si voma.

NAS INFUNDAT

         De obicei, nasul se infunda iarna, atunci cand racim. Dar exista si alte afectiuni care provoaca acest disconfort: sinuzita, coriza spasmodica, alergia la fan, care provoaca si iritatii oculare. 
Cum procedam?
Primul punct de masaj se afla pe frunte, exact pe linia care trece prin mijlocul ei, deasupra locului unde incepe sa creasca parul. Se gaseste usor, daca prelungiti radacina nasului in sus, in linie dreapta, pana dati de o mica adancitura.
Apasati si masati energic. Alaturi de acest punct esential, exista alte doua puncte secundare, care trebuie folosite atunci cand aveti o singura nara infundata. Ele se afla chiar la baza narii. Apasati pe punctul din dreapta, pentru nara dreapta si invers.

 PALPITATII

       O masinarie atat de complexa precum este inima poate sa dea, din cand in cand, si rateuri, ceea ce stiintific se numeste tahicardie sau bradicardie. Mai sunt si extrasistolele, atunci cand inima bate in afara ritmului ei regulat.
Fireste, interpretarea acestor anomalii se afla in competenta medicului cardiolog, dar in mare, ele se manifesta la fel, la toti pacientii: batai de inima puternice, neregulate, intrerupte de scurte pauze, care declanseaza panica, mai ales cand palpitatiile dureaza ore, devenind o veritabila infirmitate. Si in cazul acesta, presopunctura este de mare folos, fiindca exista un punct anume care actioneaza rapid. 
Cum procedam?
Punctul e unic si se afla sub palma , pe pliul acesteia, spre partea degetului mic. Coborati de la radacina degetului mic catre indoitura palmei si cautati un punct dureros, imediat sub ea, acolo unde se afla o mica protuberanta. Masajul este de mare efect. In circa 2-3 minute, practicat cu varful degetului mare, prin apasare cat mai puternica, intrerupe absolut sigur palpitatiile si tahicardia.

Daily Zen November edition On the Way

Same Reality, Different Dreams

      Foyan (1067-1120)

People may sleep on the same bed, under the same covers, yet their individual dreams are not the same. An ancient sage said, "We share the same one reality, yet do not realize it."
For example, within the single reality of life and death, there are those who can enter into life and death without being bound by life and death, and there are those who are bound by life and death in the midst of life and death. In the midst of the same common reality, one person is bound while another is freed; is this not the individual differences in the dreams?
You usually make birth and death into one extreme, and absence of birth and death into another extreme; you make thinking into one extreme and non-thinking into another extreme; you make speech into one extreme and non-speech into another extreme.
more

Daily Zen October edition On the Way

Greetings Aurel,

This edition of On the Way offers 2 teachings from very
different times. Bankei was a very unique Zen master living
in the 1600's; D. T. Suzuki was our contemporary who did the
West an incredible service by bringing Zen to us in a most
"understandable" way.

So if you don't mind shifting gears in the space of this
one journal, see how these two teachings enhance each other.
Join me now for the current edition of On the Way:

http://www.dailyzen.com/zen/zen_reading1410.asp

The final touches are being placed on this next offering of
meditation benches.  They will be ready for shipment in November,
and I will be sending an email out when they are ready for you.
This set will include birch, oak, and hickory.

Have a lovely Fall/Spring,  taking time to enjoy the colors
as they peak.

With care,
Elana

P.O Box 745771
Arvada, CO 80003
USA

Perfect Healing by Universal Loving Hearth - with Master Tanpai Rinpoche USH - Matei Georgescu

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Daily Zen Equinox edition On the Way

Greetings Aurel,

This Equinox we bring you a more contemporary teaching from
Master Sheng Yen, a genuine example of Chan wisdom in modern
times.  His words ring clear to our modern ears.

Join me now in celebrating Equinox which this inspired reading
now: http://www.dailyzen.com/zen/zen_reading1403.asp

Thanks, once again, to our supporters; we are making progress
on our site rebuilding efforts and should have this new version
of Daily Zen available soon.

Wishing you a Joyous Equinox!
Warmly,
Elana

P.O Box 745771
Arvada, CO 80003
USA

Daily Zen Jan 2014 On the Way

ZEN noiembrie 2013

 

Mud and Water  

Zen Master Bassui Tokusho

Someone asked: "The Buddhas and patriarchs use so many methods and means in their teachings, how can there be nothing outside of 'seeing into your own nature is Buddhahood?' Please elaborate on this."

Bassui responded: "I became a monk in my later years, never learning the sutras. You tell me what dharma there is other than 'seeing into your own Buddhahood.'"

Questioner: "According to the sutras, the World Honored One attained Buddhahood after mastering the Six Perfections. How can this be called 'seeing onto your own nature?'"

The master replied, "What are the Six Perfections?"

Continuarea o puteti citi la: http://www.dailyzen.com/zen/zen_reading1311.asp 
.... 

Zen octombrie

October 18, 2013

Record of the Thatched Hall

on Mount Lu

Po Chu-i 

K'uang Lu, so strange, so superb it tops all the mountains in the empire! The northern peak is called Incense Burner Peak, and the temple there is called Temple of Bequeathed Love. Between the temple and the peak is an area of superlative scenery, the finest in all Mount Lu.
In autumn of the eleventh year of the Yuan-ho era (816) I, Po Lo-t'ien of T'ai-yuan saw it and fell in love with it. Like a traveler on a distant journey who passes by his old home, I felt so drawn to it I couldn't tear myself away. So, on a site facing the peak and flanking the temple I set about building a grass-thatched hut.
By spring of the following year the thatched hall was finished.
Continuarea o gasiti la: http://www.dailyzen.com/zen/zen_reading1310.asp
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Balada vieţii trecătoare

Rabindranath Thakur (în transcrierea mai veche din bengaleză: Rabindranath Tagore) a fost poet, filozof, componist, muzicean si adept al mișcării Brahmo-Samai, care printre altele a forțat interzicerea arderii văduvelor în India. 1913 a primit Premiul Nobel în literatură, devenind primul laureat Nobel din Asia. Cum o fi ajuns această frumoasă poezie a lui la intrarea bisericii din Sădinca? Ivar (伊瓦) Un lung tren ne pare viata. Ne trezim in el mergand, Fara sa ne dam noi seama, Unde ne-am suit si cand. Fericirile sunt halte, Unde stam cate-un minut, Pana bine ne dam seama, Suna, pleaca, a trecut. Iar durerile sunt statii! Lungi, de nu se mai sfarsesc Si in ciuda noastra parca, Tot mai multe se ivesc. Arzatori de nerabdare, Inainte tot privim, Sa ajungem mai degraba La vreo tinta ce-o dorim. Ne trec zilele, trec anii, Clipe scumpe si dureri, Noi traim hraniti de visuri Si-nsetati dupa placeri! Multi copii voiosi se urca. Cati in drum n-am intilnit, Iar cate-un batran coboara, Trist si frant, sau istovit. Vine-odata insa vremea, Sa ne coboram si noi. Ce n-am da atunci o clipa, Sa ne-ntoarcem inapoi? Dar pe cand, privind in urma, Plangem timpul ce-a trecut, Suna goarna VESNICIEI: Am trait si n-am stiut.

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SPLINA

În Medicina Tradiţională Chineză

Splina, împreună cu Pancreasul şi Stomacul ocupă loja energetică numită „Pământ” în Medicina Tradiţională Chineză.
Este considerată „organul central al digestiei”.
Domeniul ei de acţiune este considerat:
Abilitatea de a sorta, a absorbi şi procesa nutrienţii (decide care va fi folosit pentru hrănire imediată, care va fi depozitat şi care va fi eliminat – împreună cu organele corespunzătoare)
Splina este „organul transformării şi al nutriţiei”.

Localizarea reflexogena a Splinei se poate observa pe imaginea talpii stangi, in partea dreapta.

Intregul articol la:

http://www.centrulnatura.ro/splina/

Daily Zen May edition On the Way

With the drama of a thunderstorm in the background, we launch

this May edition as dramatic in circumstance as this thunder
and lightning behind me.  The Eight Means to Enlightenment
were written as Dogen's last piece before his very own death
and help to essentialize unforgettable points in training.

Join me now to contemplate these Eight Means here:

http://www.dailyzen.com/zen/zen_reading1305.asp

Daily Zen May edition On the Way

    Eight Means to
            Enlightenment    

Dogen

 

All the various past Buddhas were enlightened beings. Their great enlightenment is attributed to their having mastered the eight means to nirvana as human beings. These eight means were clarified by the Buddha Shakyamuni himself in his final teaching before he entered parinirvana.
The first of these "means" is freedom from greed. This results in freedom from the five desires. The Buddha said, "Monks! People with unlimited desires, seeking only the rewards of fame and fortune, will suffer greatly. On the other hand, those with few wants are relieved of suffering and accumulate much merit and virtue. We should know this.
"Unaffected by greed, those in the latter category are neither slaves to the wishes of others nor of their own five sense organs. They gain clarity and quiescence of mind and will unquestionably attain nirvana."
The second "means" is satisfaction. That is to say to be fully quenched by whatever one is given. The Buddha said, "Monks! Maintain awareness of satisfaction for this results in relief from suffering, a pacified mind and good fortune. Truly satisfied people are content even when they just sleep on the ground. The unsatisfied, on the other hand, show discontent even in a luxurious home.
Generally, the latter kind of person is thought rich and the former poor. In reality, however, the reverse is true. Satisfied people pity the unsatisfied, for the latter are slaves to the five desires. This is the meaning of satisfaction."
The third "means" is to enjoy serenity. This means to live in solitude, away from the world of suffering. The Buddha said, "Monks! Those who live in solitude gain the virtues of eternal peace. A quiet person is respected by both Indra, and all celestial beings. He breaks free from attachment to himself, and in this way he severs the root of suffering.
Those who live with others will be hindered by them, just as a tree withers when any birds perch on it. A person attached to worldly desires is similar to an old elephant entrenched in mud—both are unable to free themselves, and both will finally be destroyed. This is the meaning of a solitary life."
The fourth "means" is diligence. That is to say constant striving to do good. The Buddha said, "Monks! Be diligent in your practice, for this will hasten realization of truth. For this reason you should be diligent.
A trickle of water, if consistent, wears away rock; practice of the Way, if consistent, wears away the obstacles to enlightenment. Intermittent rubbing together of wood will not produce fire; likewise interrupted practice will not produce enlightenment. This is the meaning of diligence."
The fifth "means" is preserved awareness of the Dharma. This means to have correct recollection of the Dharma. The Buddha said, "Monks! Those who seek a good master, a guide to the truth, should preserve right awareness of the Dharma, for this gains freedom from delusion. Heed these words. If you fail to do so you will forfeit its various associated merits.
On the other hand, if you preserve awareness of the Dharma you will gain protection from the five desires, and you will be just like a soldier dressed in impenetrable armor. This is the meaning of preserved awareness of the Dharma."
The sixth "means" is practice of samadhi.. This is to say close adherence to the Dharma. The Buddha said, "Monks! Learn to control your mind, for this will enable you to practice samadhi and thereby realize the true state of life and death; furthermore, be diligent in your practice of the various forms of samadhi, for this centers the mind and prevents distraction. A dam prevents leakage of water; likewise practice of samadhi prevents leakage of wisdom. This is the meaning of samadhi."
The seventh "means" is practice of wisdom. Wisdom is the result of having practiced according to the Dharma that one has heard and considered. The Buddha said, "Monks! A person of wisdom is free from attachment to greed. Engage in self observation, for this prevents loss of wisdom and leads to enlightenment. If you fail to do this you are neither a Buddhist trainee nor a lay person.
A truly wise person is like a sturdy ship crossing the seas of old age, sickness, and death; like a brilliant light illuminating the darkness of ignorance; like good medicine to the sick; and like a sharp ax cutting through the wood of delusion. Wisdom which arises as a result of having heard, considered, and practiced the Dharma produces innumerable benefits to advance oneself in the Way. The truth, once illuminated by the light of wisdom, is evident even to the naked eye. This is the meaning of wisdom."
The eight "means" is to refrain from frivolous speech. This means to transcend discriminative thought and to earnestly seek understanding of the true nature of things. The Buddha said, "Monks! Frivolous speech clouds the mind and will prevent even you, monks, from realizing enlightenment; therefore quickly cease from engaging in mind confusing frivolous speech. Only those who do this gain the pleasantries of nirvana. This is the meaning of refraining from frivolous speech."
The preceding are the eight great means to enlightenment. Each of these "means" having a further eight factors totals sixty-four in all. In a broader sense, however, the number of factors is limitless. These sixty-four means were Shakyamuni's final teaching and form the core of the Mahayana doctrine. Shakyamuni proclaimed them at midnight on February 15; they were his final words. Thereafter he remained silent until he entered parinirvana.
The Buddha concluded with the following words, "Monks! Endeavor to seek the Way, for nothing in this world is permanent. Stay silent for a while, for time is passing, and I am about to enter parinirvana. These are my final words."
We trainees must study the Tathagata's final teaching. If we do not do so we are truly not a disciple of the Buddha. Still, though, many in the latter day are ignorant of this teaching.
In the past during times of both true and degenerate Buddhism, all trainees studied these means and practiced accordingly. Now, in contrast, the number who are even aware they exist would be no more than one or two in a thousand. How regrettable that Buddhism has declined in this way. Yet still the essence of the Law, intact and uneroded by time, exists and can be found throughout the world. Quickly, therefore, we should begin to practice according to these eight means.
To contact the Buddha Dharma is no mean feat, and to be born a human is equally difficult. To have done both, as well as being born in the Jambudvipa continent, the best of the three continents, as we have done, is extremely fortunate. In the Jambudvipa continent we can see the Buddha, study the Dharma, and enter the monkhood. Those who died before Tathagata entered parinirvana were unable to contact these eight means to enlightenment. We, however, through having done good in previous lives, have been able to see hear, and study them. If in successive lives we continue to study them, our merit will increase, and finally we will realize supreme enlightenment; furthermore, if we proclaim them to others, we ourselves are no different from the Buddha Shakyamuni.
Dogen 1253
My master Dogen had undertaken to write the entire Shobogenzo into kana, this chapter being the twelfth to be completed. Due to his deteriorating health, however, which finally led to his death, this chapter proved to be his last. I feel a deep regret that the remaining chapters could not be completed. The teachings presented in this chapter were also the final teachings of the Buddha Shakyamuni.
excerpted from Shobogenzo – The Eye and Treasure of the True Law Volume 4
translated by Kosen Nishiyama 1983

                                             *
Nowhere else have I seen this particular piece on the Buddha's last sermon. Many of us have read the admonition to "be a lamp unto yourself" as his last words, but whether the piece above was spoken before he died doesn't impact the fact that it really was Dogen's last piece written before his own death. And after all the many years of Dogen's own teaching, this adds a down to earth touch to his otherwise sometimes difficult to understand teachings.
While Buddha is addressing the monks, these points are very broad and easy to comprehend for householders as well. They also remind me of perhaps an alternative version of the paramitas from the Perfection of Wisdom sutra. If we consider another way to think of dana or giving, the first paramita, practicing dana frees us from greed; likewise, to live with satisfaction and serenity mirrors the paramita of patience. Diligence reminds us of virya or joyous effort, the fourth paramita. The admonition to avoid frivolous speech reflects back to the second paramita having to do with ethical behavior and self discipline.
Preserved awareness mirrors the paramita of concentration and, lastly, the perfection of wisdom paramita is included in the practice of wisdom and samadhi. Perhaps, indeed, the early Prajnaparamita sutra is related to this last teaching of the Buddha; it does seem to mirror much in those principles.
For many of us the most challenging is the third teaching on serenity and its association with solitude, something very few can attain in these times. And yet one can be fully immersed in daily life and maintain a sense of detachment that is akin to solitude. If one cannot live on the mountain literally, we can reside in the mountain of practice that is ever present. In studying this final teaching we are faced with truly understanding the heart of this message.
May our minds be clear,
Elana

Daily Zen April edition On the Way

http://www.dailyzen.com/zen/zen_reading1304.asp

Secretul tibetan al tineretii

RITUALUL TIBETAN

CELE 5 EXERCITII TIBETANE

Cele 5 exercitii, combina rotirea cu patru miscari, intalnite in posturile din yoga.

Rotirea supune corpul unei forte centrifuge, iar celelalte 4 exercitii
realiniaza energiile alchimice care circula de-a lungul coloanei vertebrale (foc, apa, aer, pamant) si readuc functionarea chakrelor in parametrii normali, ceea ce curata aura, revitalizeaza si reechilibreaza intregul organism, cresc vitalitatea si reduc efectele imbatranirii.

Cititi articolul la http://www.abundent.ro/ritualul-tibetan/

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2013 Equinox Edition On the Way

Ah, another Equinox with a time of balanced light and time

for acknowledgement, if not celebration.  For some it is a

time of heightened sensitivity to the sun's movements, a
sensation of responsiveness to the effect of physical light
on us.

In keeping with this theme our journal this month is from Master
Ejo, Absorption in the Treasury of Light.  Join me now in
sharing exquisite dharma teaching...

http://www.dailyzen.com/zen/zen_reading1303.asp

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CALEA numita FERICIRE Intr-o zi a venit la Ramana Maharishi, un intelept ce locuia in muntii Indiei, un copil si i-a spus cu simplitate: - Domnule, la fel ca Dumneavoastra, as vrea si eu sa fiu fericit. Va rog spuneti-mi si mie care este calea spre fericire. Ramana Maharishi, vazand puritatea copilului, i-a zis : - Tie iti voi arata calea ce duce la fericire, Vino cu mine si fii foarte atent. Calea aceasta nu este usoara. De cele mai multe ori, orice cale fara greutati nu duce nicaieri. Calea fericirii e o cale ingusta si abrupta si de aceea trebuie, de la inceput, sa mergi pe ea pas cu pas, incet si cu mare atentie. Ea este aratata de Dumnezeu numai celor alesi. Copile, marele secret al caii spre fericire nu este altceva decat o serie de pasi pe care trebuie sa-i faci, cu mare concentrare si convingere, de-a lungul intregii tale vieti.         Primul pas este sa stii ca Dumnezeu exista in toate lucrurile din viata ta si, pentru aceasta, trebuie sa-L iubesti si sa-I fii recunoscator pentru tot ce ai si pentru toate evenimentele care ti se intampla; sa fii multumit cu ceea ce ai si cu ceea ce nu ai ; acest pas se numeste DEVOTIUNE. Al doilea pas este sa te iubesti pe tine insuti, in fiecare zi. Cand te trezesti si inainte de a adormi, spune: „Sunt important, am valoare, sunt capabil, sunt inteligent, sunt iubitor, astept mult de la mine, nu exista obstacol pe care sa nu-l pot invinge." Acest pas se numeste  RESPECT DE SINE. Al treilea este sa pui in practica tot ceea ce spui ca esti si, daca tu gandesti ca esti in stare, fa ceea ce iti propui; daca tu gandesti ca esti inteligent, actioneaza inteligent; daca tu gandesti ca esti capabil de iubire si devotament, iubeste fara teama tot ceea ce a creat Dumnezeu in jurul tau ; daca tu gandesti ca nu exista obstacol pe care sa nu-l poti depasi, atunci propune-ti obiective in viata si lupta pentru realizarea lor, pana cand le vei obtine. Acest pas se numeste MOTIVARE. Al patrulea pas este sa nu invidiezi pe nimeni pentru ceea ce are sau pentru ceea ce este; ei vor obtine partea lor, tu o vei obtine pe a ta. Sa nu pastrezi in inima ta ranchiuna impotriva nimanui, caci acest sentiment nefast nu te va lasa sa fii fericit. Trebuie sa-L lasi pe Dumnezeu sa faca dreptate si tu iarta si uita. Acest pas se numeste ONESTITATE. Al cincilea pas este sa nu iei absolut nimic, de la nimeni, din ce nu iti apartine; aminteste-ti  ca, potrivit legilor implacabile ale naturii, daca o faci, maine vei pierde ceva de mai mare valoare. Acest pas se numeste CINSTE. Al saselea pas este ca nu trebuie sa faci pe nimeni sa sufere fizic, mental sau spiritual; toate fiintele Pamantului au dreptul sa fie respectate si iubite. Acest pas se numeste NON – VIOLENTA. Ultimul pas este sa observi cu atentie ce este in jurul tau; sa descoperi mereu in fiecare lucru, eveniment, fiinta, partea lui buna si nu lipsurile. Ajuta-i pe cei care au nevoie, fara sa te gandesti ca nu vei primi nimic in schimb. Iubeste adevarul, chiar daca el te dezavantajeaza. Acest pas se numeste DISCERNAMANT. Copile, secretul succesului pe calea care duce la fericire are si un pret: Trebuie sa renunti pentru totdeauna la desertaciunile acestei lumi. Este foarte greu, dar si rasplata e foarte mare. _______________________________________________________________________________

Opt lectii ale lui Buddha

Opt lectii ale lui Buddha

Siddhartha Gautama a fost un mare conducator spiritual si fondator al budismului in India antica. In traducere, cuvantul "Buddha" – inseamna "trezire" sau "iluminare". In invatatura lui nu este nimic care ar fi contradictoriu cu elementele de baza ale armoniei oricarui altui flux religios sau filosofic. Lectiile vietii sunt universale si eterne, variatiile in fluxuri sunt diferite si nelimitate. Pentru a sti este bine sa faci cunostinta cu variante diferite, iar pentru suflet este chiar util. In interpretarea lui Buddha, acestea sunt dupa cum urmeaza: 



Cititi la linkul de mai jos:
http://nuaisacrezi.ro/opt-lectii-ale-lui-buddha/#.URuCmx00VdI 

oglinda lui Gandhi

Oglinda lui Ghandi Nu stiu daca este adevarat sau nu, dar se spune ca cineva l-ar fi intrebat pe Gandhi in legatura cu factorii care distrug fiinta umana si ca el ar fi raspuns: Politica fara principii, placerea fara angajament, bogatia fara munca, intelepciunea fara caracter, afacerile fara de morala, stiinta fara umanitate si rugaciunea fara caritate. Viata m-a invatat ca lumea este amabila daca eu sunt amabil; ca persoanele sunt triste daca eu sunt trist; ca toti ma iubesc daca si eu ii iubesc; ca toti sunt rai daca eu ii urasc; ca exista fete zambitoare daca eu le zambesc; ca exista fete amarate daca eu sunt amarat; ca lumea este fericita daca eu sunt fericit; ca lumea se supara daca eu ma supar; ca exista persoane recunoscatoare daca eu sunt recunoscator; Viata este ca o oglinda: daca zambesc, oglinda imi intoarce zambetul. Atitudinea pe care o am in fata vietii este aceeasi pe care viata o va lua fata de mine. Cine vrea sa fie iubit, sa iubeasca ! Unicul motiv sa fii fericit este pentru ca tu hotarasti sa fii fericit.

New ZEN Story

Inner Constancy               Tao-shin (580-651)                                       Those who “maintain unified-mindfulness without deviation” use the eye which is empty and pure to fix the mind on seeing one thing constantly day and night without interruption, exclusively and zealously without moving. When the mind is about to gallop off, a quick hand still gathers it in, like a cord tied to the foot of a bird still controls and holds onto it when it wants to fly.  Throughout the whole day seeing has not been abandoned, disturbance is eliminated and the mind itself is settled.  The Vimalakirti Sutra says:  “The mind which is collected is the place of enlightenment.” This is the method of collecting the mind.   The Lotus Sutra says: “For innumerable kalpas of time up to now through eliminating drowsiness and always collecting your thoughts, and by using all the various merits, you are able to attain various meditative states.”  The I chiao ching says:  “Consider the mind as the lord of the other five sense organs; fixing it in one place there is nothing you cannot do.”  That’s it!   True principles of the Great Vehicle:  “Briefly, I suggest that overall there are five principles:   1. Know the essence of the mind.  The essential nature is pure. The essence is the same as the Buddha. 2.  Know the function of the mind.  It functions to give rise to the jewel of the Dharma.  It is always productive but constantly tranquil.  The 10,000 delusions are all like this.  3. Constant awakening is unceasing.  The awakening mind is always present.  The teaching of this awakening is without form.  4.  Always view the body as empty and tranquil.  Inside and outside of yourself are transparent to each other. Your body enters into the center of Ultimate Reality.  There never have been any obstacles.  5.  Maintain unified-mindfulness without deviation.  Both movement and stillness constantly remain.  Those practitioners are able to clearly see their Buddha Nature and enter into the gate of meditation without delay.” All are based on that which is stated in the scriptures and commentaries, and none are false teachings contrary to the truth.  This is not the activity of illusion but is the ultimate truth.   Transcending the Sravaka stage, one immediately advances quickly along the path of a Bodhisattva.  Those who hear these teachings should practice and not have any doubts.  Like a man who is studying archery, first he shoots with great license, but then he hits the bulls-eye with a small leeway of error.  First he hits something big, next he hits something small, then he hits a hair, and then he divides a hair into 100 parts and hits one hundredth of a hair.   Next, the last arrow hits the end of the previous arrow shot into the air.  A succession of arrows do not allow the previous arrows to drop to the ground.  It is like a man who practices the Way.  Moment after moment he dwells in his mind.  Thought after thought continuously without even a short interval in awareness; he practices correct awareness without interruption and correct awareness in the present.   As the Prajna-paramita Sutra says:  “Use the arrow of wisdom to hit the three gates of liberation and by a regular succession of arrows do not allow them to fall to the ground.”   Also, like fire produced by friction, before it is hot one gets tired and stops.  Although one wants to start a fire, the fire is difficult to get.   It is also like the wish-granting jewel which a family had.  There was nothing which they wanted that they didn’t get, but suddenly their heritage, the gem, was lost.  Thus, there never was an instant when their thoughts forgot about it.   It is like a poisoned arrow piercing the flesh.  The shaft is out, but the barb is deep inside.  In this manner you receive severe pain, and there is no instant when you can forget it. Moment after moment it is on your mind.  Your state of contemplation is to be considered just like this.   This teaching is profound and significant.  I do not transmit it to unsuitable people.  It is not because I am miserly about the Dharma that I do not transmit it to them, but only for fear that the above-mentioned people will not believe but will fall into the error of slandering the Dharma.  One must select people in order to avoid taking a chance of speaking hastily.  Be careful!  Be careful!   Although the sea of the Dharma is unlimited, in actual practice it is contained in a single word.  When you get the idea, you can dispense with words, for then even one word is useless.  When you understand completely in this way, you have obtained the mind of the Buddha.   When you are first beginning to practice sitting meditation, dwell in a quiet place and directly contemplate your body and mind.  You should contemplate the four elements and the five skandhas, the six sense organs (the eye, ear, nose, tongue, body and mind), and the three poisons of desire, anger, and delusion, whether they are good or evil, whether they are enemies or allies, whether they are profane or sacred, and so on through all the various items of existence.  From the very beginning they are non-substantial and tranquil, neither arising nor disappearing, being equal and non-dual.  From the very beginning they have never existed, but ultimately are utterly tranquil.  From the very beginning they are totally pure and free.    Without any interval both day and night, whether walking, staying, sitting or lying down, always practice this contemplation.  Then instantly you will understand that your own body is like the moon reflected in the water, or like an image in a mirror, or like the air in the hot summer, or like an echo in an empty valley.  If you say these exist, everywhere you look you are not able to see them.  If you say these do not exist, then you completely understand that they always are in front of your eyes.  The Dharma body of all the various Buddhas is just like this.  This means you should understand that your own body from an unlimited number of ages ago ultimately has never been born, and from the present and forever, there is absolutely nobody who dies.   If you are able to constantly practice this contemplation, then this is repentance in accord with true reality.  The most extreme forms of evil karma accumulated during a thousand or ten thousand kalpas are utterly destroyed spontaneously.  Only those with doubt who are not able to develop faith are excluded and are not able to achieve enlightenment.  If one develops faith based on this practice, there is no one who cannot achieve entrance into the uncreated correct truth of reality.   And again, if your mind attaches itself to devious phenomena when sitting in meditation, the moment  you realize this occurring then immediately concentrate on the fact that the place where it arises ultimately does not come into being.  When this mind does begin to attach itself, it does not come from any place in the ten directions, and when it goes there is no place at which it arrives.  Constantly watch any clinging to objectified phenomena, or any conceptualizing, or any false thinking, or scattered ideas.  If this chaotic mind does not arise, it means that you calm down those coarse mental activities.    If you achieve a calm mind and do not have the mind which clings to objectified phenomena, then your mind gradually becomes tranquil and stable and step by step eliminates the various passions.  Therefore, you finally do not create new illusions, and it can be said that you are free.  When you notice that your mind is becoming tied up with passions or sad and depressed and falling into a mental stupor, then you should immediately shake this off and readjust yourself.  Very slowly things will become orderly.  Now, having attained this, the mind spontaneously becomes calm and pure, but you must be fiercely alert as if to save your life.  Don’t be negligent.  Work hard! Work hard!   When you first begin practicing sitting meditation and viewing the mind, go off by yourself and sit in one place.  First make your body erect and sit correctly.  Make your clothes roomy and loosen your belt.  Relax your body and loosen your limbs.  Massage yourself seven or eight times.  Expel completely the air in your belly.  Through the natural flow you will obtain your true nature, clear and empty of desire, quiet and pure.  The body and mind being harmonized, the spirit is able to be peaceful.  Then obscure and mysterious, the inner breath is clear and cool.  Slowly, slowly, you collect the mind and your spiritual path becomes clear and keen.   The state of the mind is lucid and pure.  As contemplation becomes increasingly lucid, and inner and outer become empty and pure, the nature of your mind becomes utterly tranquil.  The manifestation of the awakened mind is utterly just like this.   Although the nature of your awakened mind has no form, inner constancy always exists.  The mysterious spiritual power is never exhausted but always shines clearly.  This is called your Buddha-nature.  Those who see their Buddha-nature are forever free from the stream of birth and death, and are called “people who have transcended the world.”  The Vimalakirti Sutra says:  “Suddenly you regain the original mind.”  Believe these words!   Those who awaken to their Buddha-nature are called Bodhisattvas.  They are also call “people awakened to the Way”, “people conscious of the Truth”, “people who arrived”, and “people who have obtained their true nature.”  Therefore the scripture says that “The succession of time is endless for the spirit that becomes colored by a single true phrase.”  This is an expedient aid, for those who are just beginning practice.  Therefore, you should know that the cultivation of the Way involves using expedient aids, and that this is the very place for the awakened mind to be manifest.   Generally, in the practice of giving up attachment to your self, you should first of all calm and empty your mind in order to cause your mental phenomena to become tranquil and pure.  When thinking is allowed to settle, it is mysterious and tranquil and causes the mind not to deviate.  When the nature of the mind is tranquil and settled, clinging to conditioned phenomena is immediately cut off.  Being elusive and hidden, the completely pure mind is vacant, so that there is a still and peaceful calm.  As the breath is exhausted in death of this present life, you receive no further rebirths but dwell in the utterly pure body of ultimate reality.  But if you produce a mind which loses mindfulness, rebirth is unavoidable.  The method of attaining the mental state prior to Samadhi which we have just described should be like this.   This is our method of cultivation.  The basis of our method is no-method.  The method of no-method was from the beginning called the method.  This method, therefore, is not to be cultivated.   Thus, the method of non-cultivation is the true method of reality.  This is based on the scripture which says:  “Non-substantiality, non-cultivation, non-vowing and non-form is true liberation.”  Therefore, based on this interpretation the real method is not produced by cultivation.   As for the method of giving up attachment to yourself, it means that while temporarily imagining there is a real body, you see the lucid state of your mental condition, and then use this spiritual lucidity to determine things.                                                                         The Teachings of the Fourth Chan Patriarch Tao-shin (580-651) David Chappell Early Ch’an in China and Tibet