Short Essay on School Library ..

Considering our libraries, theInternet, family, friends, movies, media, and the potential teacher in all of us, why does achild have to go to school in the first place to learn about the world?

MY SCHOOL LIBRARY English Essays

Essay on My School Library for kids - Publish Your Articles

Essay on My School Library for kids

Here mantra is understood to be a short invocation, either addressed to the Divine Nature (Vajra-dhara) directly or to a Bodhisattva or one of the holy Saints, generally composed in Sanskrit and charged with spiritual energy. The power of a mantra lies in the fact that it was composed by realized Saints, who were possessed of an acute insight into the power of sound and prayer. The hearts of the Wisdom-Masters of old were overflowing with love for the Divine, and when they composed our mantras, they imbued them with that devotion and with their wisdom. It is their love and wisdom that gives these invocatory ejaculations such spiritual effectiveness.

Write an Essay on Your School Library

Considering our libraries, theInternet, family, friends, movies, media, and the potential teacher in all of us, why does achild have to go to school in the first place to learn about the world?

An Essay/Article on my School Library - Publish Your Articles
Essay/Speech on our school library and learn write an eassy about our school library

Library: Member Essays The Way of the Yogi Introduction

In the Kagyu system we say that, "the Guru is supreme." He/she is the Buddha, he/she is exemplified in the great saint Guru Padmasambhava, or in the Karmapa, or in Vajrayogini. Our beloved teacher Dilgo Khyentse Rinpoche used to say that in the Preliminary exercises the most extra-ordinary part is this Guru-yoga. It is the practice, he said, by which primordial Gnosis can arise in a person's being.

Free Essays on Our School Library. Get help with your writing. 1 through 30

Take a tour | Questia School, Online Research Library …

It must be made clear that the yogin views the relationship with the Divine as something really very different from what people ordinarily imagine it to be. It is natural for human beings to look upon what they call "God" as a "cosmic being" separate and distinct from themselves — someone or something "out there," somewhere in the heavens above. In such a relationship man and God appear as a duality — as separate, and as two entities. But the mystic appreciates, or must learn, that this is not necessarily so at all. In Buddhism the concept of Buddha is not that of an "entity" separate from oneself. The Absolute cannot be objectified, and any attempt to do so merely transforms the Divine into a sort of idol. The yogin's relationship to the Absolute is quite different from the dualistic (and therefore simplistic) conception that many people have of God as a "Creator" and of themselves as a created "creature", or of external "deities" and a separate "self" that worships.

The true Yogin neither worships gods nor idols, nor relies on any entity external to himself/herself, but rather, looks within to seek the authentic Reality at the very core or source of beingness itself. This understanding implies a letting go, beyond words, even beyond thought; an emptying of oneself into pure Unity, a oneness that is endless, transcendent and awesome. To experience this, is to know the inconceivable mystery of Absolute Emptiness, which for lack of better words is absolute Godhead, totally complete in Love and Wisdom. Non-duality alone defines the yogic experience of Buddha, and it cannot be otherwise.

Welcome to Open Library | Open Library

The Kagyu tradition is one that refers to itself as a Three Vehicle (Skt: triyana, Tib: theg-gsum) tradition, because unlike some other yogic schools, it incorporates all three ways in its training. The ancient lineage of the Kagyu Order began as a yogin-brotherhood, centuries ago in India, amongst tiny groups of white-clad Yogis and Yoginis living in , Kangra, Nepal, Sikkhim, Bengal and elsewhere, especially along the edge of the snow-capped Himalayan range. One of these great Yogins, named , collected together four ancient esoteric transmissions of spiritual practice, which he taught to his highly learned disciple . These "secrets" of the mystical path were passed, in turn, to the Tibetan masters Marpa and Milarepa, and thus have become the tools used today by Kagyu Yoginis and Yogis in their effort to attain Enlightenment.

Specifically the four Oral Injunctions of Tilopa form an advanced tantric course of self-development, pertaining to what is known as Completion-process (rdzogs-rim) Yoga. This training can only safely be taken up after one has gone through the preliminary exercises (Skt: purvaka, Tib: ngön-dro) and then worked in depth with what is known as Creation-process (bskyed-rim) Yoga.