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How did Tibet look like before the Chinese Cultural Revolution? by Stéphanie

Two monks

08 February 2016

Tibet, this dream-like mystical land has been untouched by external influence for many centuries, preserving its own unique traditions and lifestyle. After Tibet’s occupation by China in 1959, the history of the roof of the world saw a dramatic and disruptive change. Little was known about this remote isolated plateau called Tibet in the Western world. A German expedition led by Ernst Schafer, a renowned hunter and zoologist, in 1938-1939 is one of the few extraordinary cases of Western visitors in the faraway Tibet. The main purpose of the expedition was to carry out research on landforms, climate, geography and culture as well as establishing German representation. Catch a contemplative view of an authentic yet endangered Tibetan way of life. It is impressive how these snapshots manage to register the culture so well.                                     If you feel inspired and encouraged to undertake a journey of a lifetime to the mysterious Tibet, please contact us for designing a tailor-made trip for you. Be sure to rejoice in the authencity of your experience. Source: Bundesarchiv .

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The Rock Roof Temple of Ladakh by Stéphanie

Rock Roof Temple in Ladakh

22 August 2015

Thakthok Monastery Thakthok Monastery is a Buddhist monastery located near Shakti village, 46km east of Leh. The name ‘Thakthok’ means ‘rock roof’ and both the monastery’s roof and walls are built from rock. Thakthok is the only Nyingma monastery in Ladakh and is home to around 55 lamas. It was founded around the mid-16th century during the reign of Tshewang Namgyal, on a mountainside around a cave in which Padmasambhava is said to have meditated in the eighth century. Every year, on the ninth and tenth day of the sixth month of the Tibetan calendar,celebrations including sacred dances are held at the monastery.   ‘To Earth’, a poem written by our Enlish-language editor Matthew Singh-Toor (Meditation whilst sitting on a wall opposite the Rinpoche’s residence At Thakthok Monastery)   Three boxes, Rectangular, Side by side, The middle box shorter, No divide. (The Rinpoche within Nods). * Three boxes, Uniform Against rock. Rock chaotic, Strata diagonal. Hewn and polished Spliced and eroded, Fissured and curved, Corners rounded.   (The Rinpoche within Muses on A line of scripture). * Four windows Cross-barred black, Grimy, Reflecting grey In heavy wooden frames. Maroon frames, Black borders, Thick paint On the whitewashed façade Of dripped plaster. Discoloured.   (The Rinpoche within Presses his fingertips together). * Five prayer flags, Yellow, green, red, white, blue, Against rock, lichen-rusted And the vast blue sky, Deep and flat and even, Ready to engulf.   (The Rinpoche within Listens). * Five creatures, Moo, chirp, buzz, bark, coo. Flutter of wings, flags, polythene against broken window. Shush and hush of breeze. Roar and honk, approaching, receding.   (The Rinpoche within Murmurs). My eyelids droop closed. * Fingertips graze rough plaster, Skimming chalky over sun-warmed distemper. Palms grow gargantuan to cup rounded corners. Eyelashes flutter over prayer flags, Flutter-tickled in return.   (The Rinpoche within Looks down from the window) * To earth, sand and scrub, Rock chipped, shattered, Shards scattered. I revive in the dust, Prostrate.   (The Rinpoche within Sees everything).

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Kalachakra 2017 Preliminary Teachings by Tashi

The Kalachakra temple

14 July 2015

Kalachakra 2017 Preliminary Teachings Shantideva’s A Guide to the Bodhisattva’s Way of Life (chodjug) The Chodjug (Guide to the Bodhisattva’s Way of Life) was composed by the saint and scholar Shantideva, of Nalanda University, and is used to develop compassion and the experience of ‘void nature’. His Holiness the Dalai Lama considers this preliminary teaching to be more important than the actual Kalachakra initiation. The ancient text gives a concise and comprehensive introduction to the entire practice of Buddhism, guiding both laypersons and the ordained on the path to liberation and enlightenment. It has been used to teach everyone from beggars to kings, in a spirit of friendship and fellow humanity. The Chodjug conveys the meaning of the dharma in easily accessible language and is of special interest to those who wish to take up spiritual practice as a way of life. It covers Mahayana Buddhism’s core practical philosophy of compassion and has been widely quoted by Tibet’s great masters and scholars. Shantideva’s “A Guide to the Bodhisattva’s Way of Life” We thank His Holiness, our kind teacher, for illuminating the path of the Bodhisattva and guiding us at Kalachakra 2017 ‒ a celebration of the life of each and every human being on the earth and our potential for love, compassion and wisdom. If you like to attend Kalachakra 2017, you can suscribe to our special journey by clicking here. Suggested Reading:       

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What can atheists learn from religion? by Stéphanie

Atheism and religion

25 May 2015

Theism and atheism are black and white concepts. As their names suggests, they are mutually exclusive of each other and no person can claim to be a believer of both the concepts at the same time. However, that does not mean there cannot be flow of ideas and thoughts from one domain to the other. Though atheists might strongly denounce God to the point of being fanatic, there is a thing or two that they can learn from religion. In fact, it is possible to be a strongly atheistic and yet find religion useful in life, even though not on a day-to-day basis. For such a thing to happen, an atheist might find common ground between some of his/her principles and that of religion. For instance, many religious faiths around the world profess a certain code of morality that we as humans should abide by. When we lack clarity about our own sense of morality, then it isn’t erroneous to turn to religion to seek help. That doesn’t mean we have to blindly accept what religion has to offer us. Instead, after deeply studying the various tenets of the particular religion, we can draw our own conclusions. One might even say that religion has no place in an increasing scientific world. However, many religious principles are valid and enduring even in the 21st century. Many religions teach us the importance of compassion, community, family and love. Stripped of their super-natural overtones and archaic rituals, religions are in essence about humans and society. While one doesn’t have to entirely agree with all that religion says about how we as humans should live, one doesn’t have to summarily reject it either. In short, religions are too useful, resourceful and perspicacious to be left in the hands of theists alone.

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Is there such a concept as Atheist spirituality? by Maryama

Atheism and Spirituality

24 May 2015

Atheists are more often than not perceived to be non-spiritual people. The foundation for this argument lies in the belief that the concepts of religion and that of spirituality are built on a common platform. Such a belief is not entirely false as there have been innumerable instances of people seeking for the meaning of their lives in their religious faiths. This is because religion consists of many narratives, principles, symbols and myths that define the ways and rules by which we as human beings should live. These tenets of religion many a time overlap with that of spirituality, which can be described as the process of realizing one’s meaning in life. However, it is a misconception to infer that this overlap means that religion and spirituality are one and the same. It is entirely possible for someone to be spiritual and not religious. For a deeper insight into this debate, kindly read our blog on the differences between religion and spirituality. Therefore, it is entirely possible for someone to be an atheist and still be a spiritual person. Spirituality is simply a term used to describe the search for one’s place in this world. Religion is just one of the tools that people employ in this search. For instance, it is possible for someone to find his/her purpose in charity instead of God. Such a person is definitely a spiritual person. In essence, self-realization is subjective and therefore specific to each individual. Hence, it is only obvious that not every individual has to make this realization by means of religion. That being the case, atheism is definitely compatible with spirituality. For atheists who are wondering the appropriateness of describing themselves and their attitudes using the term ‘spiritual’ the key question to be asked is whether such a description resonates emotionally with them. If so, then then it is most certainly appropriate for an atheist to call himself spiritual. In fact, in recent times, there has been a growing trend of people identify themselves as spiritual but not religious.

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The mythical land of Shambhala by Stéphanie

The mythical land of Shambhala

16 May 2015

Shambhala is an ancient kingdom believed to be hidden somewhere in Central Asia. The name finds a mention in both Hindu as well as Tibetan Buddhist literature. It is a believed to be a place filled with happiness, peace and tranquility. It is even referred to as a paradise on Earth whose inhabitants are loving, wise, kind and compassionate. Shambhala has been the topic of acute interest for many a scholar, scientist, philosopher and researcher but their findings show enormous variations. While certain texts place Shambhala in modern day India, others believe that the kingdom lies in Southern Siberia. There are even texts that suggest that the kingdom is located in China. The legend of Shambhala dates back a few millennia. The epic Hindu text Vishnu Purana mentions Shambhala as the birth place of Kalki, the final incarnation of Lord Vishnu, who is expected to usher in the Satya Yuga, the age of truth where intrinsic goodness in people is expected to reign supreme. Buddhist texts state that Shakyamuni Buddha is said to have taught the principles of Kalachakra to King Suchandra, the then ruler of Shambhala. Vajrayana, a sect of Buddhism, suggests that Shambhala would be ruled by thirty two kings and the reign of each of them lasts one hundred years. The first seven kings are known as the Dharmarajas (meaning messengers of Truth) and the remaining 25 kings are known as the Kalki Kings. Legend has it that the last Kalki king and his army will triumph over evil and bring peace to the world. While the kingdom of Shambhala can possibly be dismissed as a work of pure fiction, the philosophies and ideas that it stands for are worth reflecting upon. The kingdom can be perceived as a symbol of hope for a good, honest and fulfilling life and its inhabitants as examples of how a human being should live. In fact, many Tibetan Buddhist teachers view Shambhala as more than just a physical place. The place has a subtle meaning for it also represents one’s own mind and body. The ideal of Shambhala is built on the fact that in order to establish an enlightened society, one first has to have a pure heart.

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