By Traktung Dudjom Lingpa
Own memoirs aren't unusual in Tibetan Buddhism, yet A transparent reflect offers an strange version: 3 degrees of non secular teachings, conveying outer, internal, and sophisticated facets of knowledge, that supply readers complete entry to the wealthy lifetime of one in every of Vajrayana Buddhism’s most beneficial figures. Dudjom Lingpa (1835–1904) used to be a Tibetan visionary and nice Perfection grasp, or tertön, a revealer of non secular treasures referred to as terma hidden within the Earth and within the minds of disciples. Dujdom Lingpa is well known for his revelations on “refining perception” or Nang Jang, and, via dream yoga, trance, and visions, for transmitting the “mindstream” of a couple of enlightened religious beings, comparable to Sri Singha, Saraha, Vajradhara, and Manjushri, whose knowledge he got and stocks during this ebook.
A transparent reflect reveals what excessive lamas regard as so much sacred and intimate: religious evolution through the lens of an innermost visionary existence. Lingpa recounts each one step of his personal enlightenment process—from studying tips on how to meditate to the top tantric practices—as he skilled them. A transparent replicate is a non secular event that still contains daily meditation recommendation, designed for the lay reader in addition to the extra professional practitioner, during this evocative unique translation.
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47Sincere Convert, I, 104; Journal, p. 111. 48Ten Virgins, II, 245. 49Church Membership of Children, III, 517. "50 The evangelical hypocrite would be a zealous churchman and good citizen, have a choice character, display the insignia of grace, bear the name of Christian and sincerely believe himself to be "wrapped up" in the Covenant; he would, in short, go the whole way to the Celestial Gates, trusting and humbleonly to find the Gates shut against him. "51 Yet in consideration of the Journal, through which Shepard's suspicions of his own evangelical hypocrisy run like threads of fire, the reader will not be surprised at the remark of Shepard's older colleague Nathaniel Ward that "when Mr.
Who are the seal of his ministry . . "6 Harvard students, among others, testified to the power of his precept and example: "After his death," wrote one, "I thought God might just speak to me now no more. . "7 John Winthrop reports that ''one Turner of Charlestown," where Shepard often gave the weekday lecture, committed suicide after "being wounded in conscience at a sermon of Mr. '"9 We may allow for exaggeration10 and still admit the extraordinary power of this "poor, weak, pale-complexioned man"11 who occupied the pulpit at Cambridge.
New England made him, in effect, a new man. Released from the frustrations of underground existence in England, he could bring all his energies and abilities into action, focus them, and see his work bear fruit. What he was, people valued; what he had to say, they wanted to hear; what he did they rewarded with respect. He became a highly esteemed practitioner of a highly esteemed profession; his "painful" Christianity set a model for laymen and clergymen alike. '' In his Cambridge ministry Shepard acquired a reputationthe more remarkable because forged in the face of chronic ill-healthfor exceptional evangelical efficacy.