JOHN MYRDHIN REYNOLDS PDF

John Myrdhin Reynolds (Vajranatha) is a writer teacher translator and scholar/ practitioner of Tibetan Buddhism. He was trained and ordained as a Tantric Yogin. However, one must clearly distinguish the reflections from the mirror. In the same way, the Nature of Mind has the capacity to be aware of. John Myrdhin Reynolds has 14 books on Goodreads with ratings. John Myrdhin Reynolds’s most popular book is Self-Liberation Through Seeing with.

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We would also appreciate your feedback on Chinese Buddhist Encyclopedia. Please write feedback here Here you can read media articles about the Chinese Buddhist Encyclopedia which have been published all over the world. However, one must clearly distinguish the reflections from the mirror. In the same way, the Nature reynoldds Mind has the capacity to be aware of whatever may arise, yet these phenomena and thoughts whether good or bad, which arise to consciousnessin no way change or modify the Jobn of Mind.

So, in terms of Dzogchenwe must clearly distinguish between mind or the thought process and the Nature of Mind. Finding oneself in myrdhim Nature of Mind and its capacity for intrinsic awareness Rigpa is what is meant in the Dzogchen context by contemplation.

But the Sutra system is actually concerned with reynoldx whole dimension of embodied existence. This particularly refers to our embodied consciousnessthat is to say, our everyday reynoldss of waking consciousness where we find ourselves encased within a material body. Therefore, the type of psychology elucidated in the Sutras is more concerned with the surface of consciousness and we may say that this Abhidharma psychologywhich developed out of the Sutrasrepresents a phenomenology of consciousness.

Books by John Myrdhin Reynolds

In itself, energy is without formbut it may be given form by means of ritualincantation, and visualization. Moreover, energy has the characteristic that it can change and transformso the methods jphn Tantra are said to represent the path of transformation. However, here in Tantrathe concern is not just with the manifestations of energybut with the deep hidden sources of psychic energynamely, the Nature of Mind. This psychic energy pertains to what we usually call the psyche or the soul.

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This distinction may be illustrated by the example of the mirror and the reflections that appear in the mirror.

What is Dzogchen by John Myrdhin Reynolds

The Nature of the Mind is like the mirror and the mind or thought process is like the ever-changing reflections appearing in the mirror. In our normal waking state consciousnessafflicted with constant distractionswe live in the condition of the reflections, whereas in the state of contemplation we find ourselves in the condition of the mirror. We infer its existencebut we do not sense or experience matter directly. It is not a direct perception.

It is inferred and conceptualized and abstracted from our sense experienceespecially from our eye-hand coordination.

It represents a combination of sight and touch. If we see it and can touch it, we think that it is something real. Then through introspection or higher insight vipashyanawe can observe at first hand how the mind works. The mental and physical events that occur in consciousness which comprise these processes can then be brought into view. This process of observation of the mind during meditation practice led to the development of Abhidharma psychology in the Buddhist tradition.

Just look for this mind.

Does it have a color or a shape? Is mind made out of something? If so, what is this mind stuff? Is it just the gray matter in the brain? Or is the mind just electro-chemical activity occurring in the brain and in the nervous system? Is the mind located inside the head, in our brain? Do we see reynoolds brain?

Do we experience it directly? Electro-chemical activity—these are just words, but is that what we experience? Look at what we experience. Experience is always the touchstone. But is that us? It jhon a process.

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John Myrdhin Reynolds / Vajranatha

It is a stream of constantly changing events occurring in varying degrees of consciousness. At times this consciousness is bright and focused, at other times dull and diffused, at yet other times subliminalalmost jhon.

This is what the Buddha reynoldss sitting beneath the tree and meditating. Thus, we live in our conceptual constructions of reality and not in reality itself. Thoughts and conceptual constructions all take time to formeven if that time is only a fraction of a second.

Therefore, when our deynolds dwells in them, we are living in the past and not in the present in terms of what we actually experience here and now. Instead of speaking about a self as a substance atmanhe spoke of the five skandhasor five interactive processes involved in every event in consciousness. Thus, we may speak here of processes and the mind-stream as against substances and entities.

Vajranatha / John Myrdhin Reynolds

All we actually know is this stream of consciousness and its contents. The world that we perceive out there is a conceptual construction, not an immediate experience. The Buddha made this quite clear. The consciousness that operated in association with the perception process and the functional mind is known as Manovijnana or mental consciousness.

It is this consciousness that is aware of thoughts and thought processes. In some ways Manas can function as a sense organbeing aware of mental eventsbut it also has the integrative function of organizing raw sense data into recognizable perceptions. From Chinese Buddhist Encyclopedia. Retrieved from ” http: Buddhist Terms John Myrdhin Reynolds: All articles of CBE. Navigation menu Personal tools Log in.

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