Buddhist Symbols in Tibetan Culture : An Investigation of by Loden Sherap Dagyab

By Loden Sherap Dagyab

During this attention-grabbing examine, Dagyab Rinpoche not just explains the 9 best-known teams of Tibetan Buddhist symbols but additionally indicates how they function bridges among our internal and outer worlds. As such, they are often used to indicate the best way to final fact and to transmit a reservoir of deep wisdom shaped over millions of years.

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By Loden Sherap Dagyab

During this attention-grabbing examine, Dagyab Rinpoche not just explains the 9 best-known teams of Tibetan Buddhist symbols but additionally indicates how they function bridges among our internal and outer worlds. As such, they are often used to indicate the best way to final fact and to transmit a reservoir of deep wisdom shaped over millions of years.

Show description

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Extra resources for Buddhist Symbols in Tibetan Culture : An Investigation of the Nine Best-Known Groups of Symbols

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To want to rush blindly into experiments with reality the way one might try a new drug is harmful. On the other hand, to use the word “superstition” as a blanket designation for all magic, just because one knows nothing and wants to know nothing, although not actually dangerous, is rather senseless. A further question remains to be clarified: How do these remarks about magic fit in with the Buddhist teachings about karma? Because of its introduction of magical means and methods, Tibetan Buddhism has often been called into question by representatives of other traditions.

And he gently reflects to us the utter lack of it in most corners of our drag, humdrum, industrial life-world. In this way he solves the dilemma of how to imagine old Tibet, the civilization that materialists and modernizers describe as backward, feudal, superstitious, religious to a fault, and spiritualists and romanticizers describe as a primitive paradise, Shangrila, spiritually sophisticated, and deeply devout. Old Tibet was a human society, and had its faults, no doubt, yet its people were mostly friendly, cheerful, in touch with the unseen and yet vitally alive and zestfully earthy.

2 Each one of these three types should be well founded, not based on blind faith, the teaching says. The extent to which these conditions are always fulfilled in actual practice is, however, another matter. As for the question of superstition which arises in this connection, I shall return to that later. We have now reached the point where it is unavoidable to speak about the direct influencing of reality by magical means through the use of symbolic objects and substances. What do we mean by magic?

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