Subhadramati, with characteristic inspiration, shares a memory of Sangharakshita’s last public appearance before his death, and unfolds the significance this image for us as his disciples. She brings this into relationship with our practice of ethics, articulated through the three robes of Padmasambhava.
Seeing all beings with the potential for Buddhahood, we are moved to encourage and support that natural momentum towards growth and development. Every act of generosity, loving kindness, no matter how small, is acting in harmony with Reality and the growth of all beings. Vajratara gives us an inspiring glimpse into ethics in their ultimate sense which take their expression in the Bodhicitta.
Prasannavira offers insight into the the essence of Padmasambhava – purity, love, skillful means. With a fearless embracing of experience, taking whatever appears as the Path, facing of inconvenience both personal and external deeper truths, we become the change we’d like to see in the world.
Buddhist ethics are not about conforming to a set of conventions, not about ‘being good’ in order to gain rewards. Instead, living ethically springs from the awareness that other people are no different from yourself. You can actively develop this awareness, through cultivating love, clarity and contentment, which can ultimately help us to come into greater harmony with all that lives.
Arthapriya, a Public Preceptor who lives in Cambridge, takes a personal and Dharmic look at what...
According to Tibetan tradition, in the bardo, an ‘intermediate state’ in the endless round of birth and death, we are free for an instant from that round. The Tibetan book of the Dead (Bardo Thodol) describes six of these opportunities for escape from reactivity. Here Sangharakshita explores our resistance to facing death and the impact of the esoteric teachings of Padmasambhava.
Padmavajra tells the tale of Bahiya of the Bark Cloth demonstrate his ability to instantly wake others up to Reality. The Buddha was the first of the Mahasiddhas, or Great Perfected Ones. In the sixth century a new kind of Buddhist practitioner appears, picking up on these aspects of the teachings of the Buddha and opening up a new universe of myth, symbol and imagination.
Here Sangharakshita explores how Buddhism, being the most rational of religions, appeals no less to the heart than to the head, using the language of myth to do so. Examples are four ‘myths’ from the Buddha’s biography, here correlated with four of Jung’s archetypes.