Bashnyak Manualjnaya Terapiya Zhivota
Mahā-Assapura Sutta Ven. Bhikkhu Bodhi (2014 Bodhi Monastery) MN 27. Cūḷahatthipadopama Sutta (part 8) Ven. Bhikkhu Bodhi (2014 Bodhi Monastery) MN 40. Cūḷa-Assapura Sutta; MN 6. Ākankheyya Sutta (part 1) MN 6. Ākankheyya Sutta (part 2) MN 19.
Tibetan Buddhist Wall Paintings - Introduction Introduction On a high plateau in central Asia, hidden behind an almost impassable wall, a gated land cut off by the world's tallest mountains, an extraordinary art took form. The land, austerely beautiful, is demanding and harsh: alternately sundrenched and snowdriven, whipped and scoured by fierce, ceaseless wind--a land where comfort is scarce. Yet despite its starkness, or perhaps because of it, Tibetan visionaries, focused on the perception of invisible, ultimate reality, used art to depict that fundamental truth. With that focus, rather than mirroring the land around them, painting what was literally outside their door, they developed an art of the mind, one of unforgettable energy and beauty.
This DVD presents a photographic survey of the wall paintings of three gompas or monastery-temples of Mustang, an ethnically and culturally Tibetan district in northwestern Nepal, on the edge of the Tibetan plateau. The traveler to Mustang passes on foot or on horseback through an elemental world of sand, rock and wind, but finds, on the mud walls of its monasteries, a brilliant explosion of the human imagination. The viewer is transported into a different sphere, a different plane of being, embodied in this art. Wild, unearthly beings stand poised to leap, caught in a frozen moment of dance, by the side of Buddhas sitting motionless in the remote serenity of profound meditation. An invisible universe, a meta-reality, proclaims itself on mud walls where five centuries ago, artists painted a truth seen only by the mind.
Hey Baby (Jump Off), 5. Bachelor Pad, 7. 
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Mandalas, mystic diagrams, wheeling across the walls, embrace a sacred space; powerful guardian deities cloaked in flame, warriors who combat pernicious, seductive illusions, grimace ferociously and brandish fearsome weapons; intermingled among them are lithe and graceful beings, solemn in their beauty, archangels of the spirit, cosmic heroes, who stand guard over all. [] [] [] [] [] [] [] Copyright © 2003 Philip and Marcia R. Lieberman Use Limited to Non-Commercial Purposes.
Basic Concepts of Tibetan Buddhism BASIC CONCEPTS page 5 BRIEF INTRODUCTION TO BASIC CONCEPTS OF 'TIBETAN' BUDDHISM Page 5 Like a great melting pot, Tibetan Buddhism admits a multitude of powers, some celestial, others earth-based -- local deities, mountain gods, spirits of the air, water, earth and soil. Among this great pantheon of divinities and spirits, many derive from the folk religion, and others -- especially the multi-headed and multi-limbed ferocious gods -- derive from Tantrism and also, arguably, from Bon.
The process by which local deities and pre-Buddhist beliefs and rituals were adapted by the new dominant religion was eased by certain shared aspects or resemblances between the indigenous religion and Tibetan Buddhism, since Vajrayana includes a powerful element of magic. According to legend, many of the old native gods, some benevolent, others malignant, were vanquished and then 'converted' by Padmasambhava, who bound them over through mighty oaths to serve Buddhism in new roles as protectors or defenders of the law. Local deities, such as the gods of particular mountains, lakes, etc., were also admitted to the accepted pantheon, justified by their acceptance of the law.
Lesser deities, with supernatural but not supreme powers, became guardians of the entrances to sacred spaces, to defend against malicious spirits. In the hierarchy of the pantheon, these are of lower rank than the great supramundane beings, such as the Bodhisattvas, but could also be explained as manifestations of the more important deities. THE FOLK RELIGION However and whenever Buddhism came to Tibet, it found itself in a rough, mountainous country with a harsh climate: a country of struggling farmers, nomadic herdsmen, and traders whose livelihood depended on perilous journeys. Mystery was a condition of existence, not only because of the inexplicable sicknesses against which, until modern times, all people were helpless, but also in the wild, changeable, unpredictable mountain weather that ruled their lives; when a spring hailstorm destroyed the crops or a sudden blizzard covered the grazing land and froze the animals, starvation loomed. The ordinary Tibetan believed himself or herself to be continually at the mercy of supernatural powers, surrounded by multitudes of spirits, both beneficent and malicious, that needed to be appeased or destroyed. The old folk religion offered rituals, techniques with which to safeguard the home, purify the village, protect the crops and animals, cure the sick, and see the souls of the dead into safety.