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2009

If the cross is wielded as a sword, Jesus is to be cursed because of who boasts of his name but even contradicts the Gospel and its proclamation of love.

Enzo Bianchi - Prior of the Community of Bose -

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For the sake of our time

We have grown in the experience of our parents and our grandparents, that man can and should design, build and shape their life firsthand, that life has a purpose for which man must make a decision and that they would have to also pursue with all your strength.
But we have learned that we can not even conceive of projects for the next day, that what we have built is destroyed the next night and that our life, unlike that of our parents, has become formless and fragmentary.
I can only say that I would not live in any other time than ours, even if it is so indifferent to our well-being outside. "

Dietrich Bonhoeffer, by resistance and yield

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Council 's Institute - 30 Nov. 2009

MONDAY ' November 30, 2009 at 18:30 at the headquarters of
Gemona met the Council of the Institute of Middle School Gemona del Friuli,
to discuss the following agenda:

1. Reading and approval of previous meeting minutes;
2. Changes in the Annual Programme 2009;
3. Collaborations multiple personal assistance (Article 57 CCNL07/09)
4. Rules for the discipline of the tasks to external experts under Article.
40 of Decr. 44/2001;
5. Integration visits and trips to the Regulation 2009/10;
6. Adoption Training Offer Plan 2009/10;
7. Accessions Autonomous Schools Association (ASA);
8. Working with local schools;
9. Head of the School of Communications;
10. Any other

After reading and approval of the minutes of the previous session, we discussed and approved the annual changes in the program (the School's budget) and multiple collaborations ATA staff (administrative and technical).

We then approved the rules for the regulation of external mandates, this tool will allow greater transparency in the tasks that will be experienced by public tender. It has been reported in any case the need to take into account the quality of the tasks assigned to them beforehand to ensure the continuity of educational projects already underway.

We have a long discussion on the amendment of regulation visits and trips, the school emphasizes the need that the children and families are empowered to take on the rules of conduct during the trip. The teachers accompanying the school and assume a major responsibility in organizing and guiding trips in children but are asking the cooperation of the families so that the children had to maintain the behavior. If serious circumstances, they are going guys will be sent home by their parents. The

POF resumed the lines of last year, there are many "projects" which contribute to enrich the offer of the school.

E 'was considered too Autonomous Schools Association membership. Following the reform that led to the autonomy of educational institutions is not paid as a result of resources warranty, the latest reforms bring more light on the scarcity of resources devoted to the school in the near future. The ASA wants to represent these difficulties school in the appropriate fora and to facilitate the establishment of a genuine autonomy.

The next day December 16th at 16:45 will open the Christmas Market this year will be dedicated to the memory of Ms Tavares Leia who both worked for our school media.

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Beyond

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The word "osho" has in modern times Been to Both Cases of confusion and contention, propriety and property rights. Though this word has existed for nearly two thousand years, not many people know much about the actual reality or history of it, submerged as it is in the vast landscape of Asian religion, language, and now catapulted into the present global environment of world culture.

What is an osho

To understand the significance of this word, you need to take a trip through the movement of Buddhism from India to Asia and on to the Western world. The expansion of Gautam Buddha's insights, starting over 2,500 years ago, though never missionary in instinct, has had more of a lasting effect on the consciousness of mankind than probably any other force--religious or otherwise.

Political systems come and go, economic theories are created, collapsed, and reformed, cultures morph constantly, religions are continually waiting for the paradise to come. Only Buddha's insistent focus on there being a place in man, a silent conscious center, a place beyond the everyday conditioned and utilitarian mind, establishes his never ending legacy in the world. It still grips at something in mankind's gut-an atavistic pure awareness that may be lying dormant, but is never extinguished.

Osho is a Japanese word--at least at first blush it seems to be. If you ask a Japanese person who speaks English what the word osho means, the common reply will be "monk", implied of course, a Buddhist monk in Japan. Sometimes though, it has the meaning of a 'Buddhist priest,' which seems to be a little higher on the hierarchal ladder of religious titles.

But words have many different meanings, depending on time and space, and this word is no exception. To get a more all-encompassing view, we need to go back to the time when Buddhist thought was leaving India and beginning to enter Asia-about the time of Jesus--two thousand years ago...

Buddha spoke and taught in the language Pali, the spoken tongue of the area that he lived in--the Bihar region of what's now called northern India, though at that time there was no "India", only a conglomeration of feudal type kingdoms, a mosaic of clan-raj fiefdoms. As the Buddhist monks and priests started to get squeezed out of their native land by the resurgence of Hindu chauvinism, they started finding themselves in strange lands--eastern Asia, Southeast Asia, and the Middle Kingdom itself--China.

Strange lands, with strange languages

Nepal, Afghanistan, and the Gobi Desert area to the northwest, and Tibet over the hump of the Himalayas. Burma, Thailand, and the Khmer Region, now modern Laos, Cambodia, and southern Vietnam. Also, by sea to what's now Malaysia, Indonesia, and up to southern China, which included at that time present day northern Vietnam.

Put yourself in the shoes of these people if you can. For the Indian Buddhist's part, they were leaving the confines of their home territory, and venturing into foreign cultures. They were the guests. From the host side, these outsiders were probably viewed as fairly benign visitors--Buddhists being generally 'nice guys'--no weapons, no economic or political agenda, no sexual threat, They didn't even eat very much.

Whether these first century Buddhists were mahayana (expounding Buddha's ideas for the benefit of all)--by choice (compassion), by necessity (diaspora), or maybe a combination of both causes, is irrelevant to the one overriding problem they had, that being, without a doubt, language.The languages and dialects of the the world's people were as troublesome to communication back in those days as they are today.

Added to that, the reality of trying to convey an unknown spiritual package using an unknown language--it really boggles the mind to even start to imagine how they did it. It took generations, centuries of tortuous pantomime, attempts at rudimentary translation (I don't think bilingual dictionaries, and they would be all handwritten at that point, would have been much in existence), and sheer persistent optimism to keep this project going.

Can you imagine a Buddhist monk trying to impart the meaning of nirvana to someone from Afghanistan, who might be wondering why he gave a free bowl of rice to this strange guy in the first place. It's said by someone that after 40 attempts at translating the word nirvana, the Chinese finally gave up and just resigned themselves to transliterating it--whatever sounded close to it in Chinese phonemes.

Stop and think for a moment, was the great Zen master Bodhidharma so brief in his comments to Emperor Wu ("Nothing, no holiness.") because ofhis raw, unadorned truthful personality, or simply because his knowledge of Chinese was lacking. I guess we can assume that Wu didn't understand the native dialect of south India that Bodhidharma spoke.

As this encounter took place shortly after Bodhidharma's arrival in China, no matter how much of a sharp intelligence he possessed, his level of language proficiency had to be fairly low at this point. A spontaneous verbal encounter between two people whose native languages are different, as any modern student of a second language can attest to, is probably the most difficult thing conceivable.

Maybe Bodhidharma sat in his cave for nine years "facing the wall", for the same practical reason, who knows? Did his Chinese disciple Huike cut off his arm in the snowstorm to show his master he was serious about this Zen business, out of a need to show his great desire for enlightenment, or was it simply that he wasn't able to speak his native Chinese to this"foreign barbarian."

Getting back to the word osho, in this context of language, when Buddhism first started to be learned by the east Asians, there was a city called Khotan (officially spelled Hotan now), which was at the northern drop slope of the Qinghai Plateau, or where the Himalaya mountains flattened out into what's known as the Tarim Basin.

This is now in the Xinjiang Province of China, but at that time, though it was not part of China proper, it was a western oasis of sorts, and a place where Buddhist learning and translation happened. It was a major stop on the southern route of the old Silk Road, a route that connected China with everything west. There were teachers, students, translators, calligraphers--whatever type of people exist in the environment of transferring a religion and it's language to another people.

As the new Buddhist students and scholars, who eventually became teachers and practitioners, had to give a name to themselves, they came up with a name in Khotanese dialect that supposedly translated the Sanskrit word upadhyaya which meant 'teacher". It is also possible that it is a translation (or transliteration) of the Sanskrit word acharya, an Indian word that has a higher connotation--a teacher of religion, or the truth itself.

I have never seen what that old word is--this is probably an extinct language now (part of the Tocharian dialects, what the Chinese called the Yuezhi clan), but eventually (maybe centuries later) the Chinese used the word "he-shang"--written as 2 Chinese characters, and meaning in loose translation, "harmonious respect".

This looks plausible

A Buddhist student-monk-scholar, learning the new religion, who eventually starts teaching others in his own language. As he is continuing to learn from the newly translated Buddhist tripitaka, the "three baskets" of sutras, rules, and commentaries, he is also transmitting this as a teacher who develops a status as a kind of "reverend" personality--a Heshang.












The Chinese use a title word like this after the name of the person--his surname, or maybe his Buddhist initiation name. So, it would be Wang Heshang for Mr. Wang, or Daoyi Heshang for a man named Daoyi. Always written in Chinese characters. Now let's fast forward a few centuries to the beginnings of Chan (Zen) in China in the sixth century. When the Zen masters referred to themselves, or their disciples addressed them, they would often use this word, heshang.

As it originally meant simply a "self-taught Buddhist monk-teacher" Zen masters would often speak ofthemselves in this vein--"this old heshang is going to sleep now."--indicating a kind of
self-deprication in front of their students--as if "I am just like you, not more advanced or better, just a student really." But as it is with disciples, this is hard for them to accept, the master is of course much more evolved, much higher. When a Zen disciple used this word heshang to address his master, it took on a much more reverential connotation, as if combining high respect and love simultaneously.

When the literature of Chinese Chan was eventually written down in the middle era of theSong Dynasty (around 1000-1250 CE) these expressions were common. The Transmission of the Lamp, The Blue Cliff Record, The Book of Serenity, The Gateless Gate--the major Zen books--all had many references to Baizhang Heshang, Zhaozhou Heshang, Linji Heshang, etc. But this is not the only title used for Zen masters in China. Also common was Dashi, meaning "master", and when they received posthumous titles from the emperors (sometimes centuries later), the usual honorary title was Chanshi, meaning "Chan master". Heshang was more of an in-house thing it seems, a kind of intimacy between the Chan people themselves.

When Buddhism was eventually transmitted into Japan, starting sometime around the 6th century for general Buddhism, and around 1300 for Zen, the same situation arose as centuries earlier between India and Asia.

Language problems: big time.

You might be surprised to know that Japan at this time did not have a written form for their native spoken language. They developed, out of their contact with China--specifically the transmission of Buddhism--a written phonetic syllabary called kana, and the entire Chinese character system was imported--probably the biggest "cut & paste" job in the history of mankind. The Japanese, in their inimitable way of doing things to perfection, studied and copied the original Chinese Zen texts, and basically turned Chinese Chan into Japanese Zen. Though it's said the truth of meditation (Zen) cannot be changed through cultural transmission, the outer trappings of it, language being the most important, do become transformed.

At this point the Japanese not only developed their entire written language, but also began to expand their spoken language to include the pronunciations of the Chinese characters themselves--this is basically "mispronouncing" Chinese. This is called the on reading of a
Chinese character. For example, the Chinese character shang would be pronounced sho in Japan. Dao would become to (or do). Similar, but a little different. The other reading of a Chinese character would be the "kun" reading--this is the native Japanese spoken language--a translation of the meaning of the Chinese character.

Now, maybe you can feel it, we are getting closer and closer to the Japanese word osho. When the Japanese Zen students would read the original literature in Chinese--now also Japanese--they would be looking at exactly the same writing that the Chinese wrote and read in the original text centuries before.

The meaning of the written characters would be the same--"self-taught Buddhist monk/teacher", maybe having taken on the meaning of "reverend" also, but if they spoke it, they would use the "on" reading--Japanese "mis" pronunciation of Chinese. So, Chinese heshang becomes Japanese osho. He is pronounced "o" , meaning "harmonious". Shang is pronounced "sho", meaning "respect".

The names of the Chinese Chan masters are also changed in this way. So Chan master Zhaozhou Heshang in Chinese becomes Joshu Osho in Japanese. Chan master Linji Heshang in Chinese is pronounced Rinzai Osho in Japanese. The written form remains exactly the same in both languages, in characters that is--when they are spoken they sound different, and when they are romanized they look different. We can also be fairly certain that the Zen masters themselves stayed the same, unchanged, alive or dead, it all would make not a bit of difference.

I have listed on this website a list of Chinese, Vietnamese, Korean, and Japanese Zen masters--15,000 in all, all of them are titled with love and respect, Heshang in Chinese pronunciation, Hoa thuong in Vietnamese, Hwa sang in Korean, and Osho in Japanese. Now, let's get to the modern time-zone--as they say in Zen, the here & now. Again, for the third time, we have a transmission of Buddha's basic practice of dhyan, called "meditation" in English, called chan in Chinese, thien in Vietnamese, son in Korean, and zen in Japan.

About “Namaste”

The greeting of the hands pressed together was originally developed in India, and is called namaste. It means "I bow down to you." There is another word in Sanskrit, anjali, which identifies the same greeting between people, and it means "divine offering." Combining them, the ever prevalent exchange widely practiced in the East many times is translated as "I bow down to the divine in you."

In China, this greeting of palms held together, used historically mainly by Buddhists, is called hezhang--the characters are shown below.




















Interestingly enough, the name for the Chinese Zen masters is heshang. This is pronounced almostthe same as the name for the folded hands greeting--hezhang--but they are two different characters. The connection here is obvious. It is a very good example of how the Chinese create and play with their language. You can see the character zhang (palm) is a "sound-meaning" combo--the top part of the character is the same as the 'shang' in heshang, compressed. This is the sound component. The bottom part is the ideogram for hand in Chinese--shou. This is the meaning part.

The Japanese use the same characters for both words--but pronounce them differently. Hezhang becomes "gassho" in Japanese (for the hand together greeting--namaste). And Heshang becomes Osho--at least in the Zen and Pure Land Buddhist Sects of Japan. In the Tendai Sect it is pronounced "Kasho", and in the Shingon Sect (derived from Tibetan Buddhism) it is pronounced "Washo."

It looks like the derivation of the word Osho may come more from the original word for the palms together greeting than from the usually accepted derivation of upadhyaya (or even, acharya), both Indian words for 'teachers'. Very possibly all the words were created nearly simultaneously, maybe on parallel tracks.

Now the question is: what exactly is an "Osho?"

As meditation and Zen spread beyond Asia to the so-called "Western world", and even back to India, problems seem always to be rising over these hot words, what they mean, and now even, who "owns" them, if anyone can. There is a very high profile, notorious, world-famous self proclaimed Buddha who took the name Osho for himself shortly before he supposedly "left the body" in 1990.

This is a euphemism for what most of us know as "dying".Before that he was known as Osho Rajneesh (for a few months), before that Zorba the Buddha (for a few days), before that as Bhagwan Shree Rajneesh (20 years or so), before that as Acharya Rajneesh (10 years), and in his illustrious childhood as Rajneesh Chandra Mohan Jain, or simply Rajneesh. Again, we are dealing with a change in language, with words, in the ever moving flux of time and space.

But the subject here is "osho": is Osho an osho?

Sure, why not. He is in the original sense of the word being formed nearly 2,000 years ago, a really self-taught monk, practicing meditation, reading, experimenting with his own transformation, eventually teaching and guiding others, even going so far as to declare himself a living Buddha, an awakened or enlightened man.

Yes, Osho definitely is an osho. Some people say that his disciples gave him this name in 1989, shortly before he exited the stage, so to speak.

That could be, and having read most of Osho's books over the years, we can say that he would have had to like the name and accept it also, he would not take anything without a good reason, and his reasons for doing or not doing things are not well known to most people, including even his disciples.

At the time he took this new name, he was in the middle of speaking discourses on the old Zen masters, Mazu (Baso Osho), Baizhang (Hyakujo Osho), Linji (Rinzai Osho), Nanquan (Nansen Osho), Shitou (Sekito Osho), Guishan (Isan Osho), Yaoshan (Yakusan Osho), and so on. So he definitely knew what this name meant in the history of Zen. He explained the meaning of it quite a few times in these talks. He also said it came from William James description of the "oceanic" experience of man's spiritual search, and that he simply liked the sound of the word too.

Back to Basics

Going back to basics, just as the Indian word dhyan eventually became the word "Zen" in Japan, the word acharya became "Osho". That Would be an amazing thing, as this Was Acharya Rajneesh's original title 40 years in August

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Dharma, Natural Law

philosophical and cosmological

body, mind and soul, these three are like a tripod, the world stands on the whole, in their take home everything. This set is for the Purusha, to be conscious. This is the subject of Ayurveda, which is why that the teachings of Ayurveda have been revealed.

Charaka Samhita, I.46-47 Sutrasthana

For a clear understanding of the basic concepts of Ayurveda, you need to see what are the philosophical principles from which they originate and what is the cosmology, that is, as is the process of creation. The cosmological and philosophical system of Ayurveda is based on a philosophy of Samkhya, one of six systems of Vedic philosophy. The six systems of Indian philosophy are:

1. Nyaya - School of logic,

2. Vaisheshika - School of atomism,

3. Samkhya - School of cosmic principles,

4. Yoga - Yoga School,

5. Karma Mimamsa - School of rituals,

6. Vedanta - School theological or metaphysical.

Samkhya was originally exposed by the sage Kapila in a very remote and are mainly of cosmic principles, we find it in the basic insights of the Vedas and the Upanishads. Both the classical Yoga described by Patanjali in the Yoga Sutra, the classic of Ayurveda Charaka and Sushruta are based on the Samkhya school of thought.

The concept of Dharma or the Law of Nature

In Ayurveda we speak of the four main goals of life that the Dharma is the first (the other three are artha, wealth, fulfillment of desires Kama, and Moksha, liberation).

Dharma refers to the natural laws that govern the entire universe, Dharma is the fundamental principle that sustains all of creation, which maintains the harmony and support the development of everything favoring the growth to maximum expression. The principles of "dharma", such as the laws of physics are the same for all beings, the dharma indicates the fundamental universal laws on which to base its actions to have the support of the universe. Ayurveda is a

dharmic approach to health and daily life, life lived according to Dharma is the basis of all ayurvedic treatments, systems and Ayurvedic lifestyles.

Dharmic action gives inner peace and happiness and allows to follow the spiritual practice, an action contrary to the Dharma, even though it may give some temporary external benefits, restricts consciousness and produces a state of obfuscation and agitation of the mind. All life in search of peace and happiness, and eventually this research brings the individual on the path of Dharma and the benefits it brings.

One of the most important laws Dharmic is the law of karma which can be summarized with the famous maxim "you reap what you sow" in the sense that sooner or later in life one must experience the fruit of their actions. Another very important principle dharmic concerning the sphere of ethics is ahimsa or "non-violence," more specifically means having an attitude that you do not wish harm to any creature.

Ahimsa about action, word and thought, the teachings of Gandhi and how he worked to free India from British rule is perhaps the best known example of this application principle. Ahimsa is the foundation of Ayurvedic advice to prefer a diet vegetarian food, as well as the business or profession you choose in life, should follow an energy of love and not cause harm to other creatures and the environment.

In a way everything is being globalized - economic, environmental, cultural, compatible development, etc.. - Is becoming increasingly clear that you can not succeed in life or attain wisdom at the expense of others and the environment in which we live.

Ayurveda, like yoga, recommending the daily practice of songs and prayers to pray for universal peace and convey the strength of non-violence and its great healing energy. One of these songs says

Sarve bhavantu sukhinah Sarve santu niramayah Sarve bhadrani pasyantuma kascit duhkhabhak bhavet. Om, Shanti, Shanti, Shanti.

they all be happy that everyone is free from the evil that all wish the good of others that no one should suffer. OM, peace (for us), peace (the world), peace (the universe). View of the universe and of human beings based on the Samkhya philosophy.

To explain all the processes of creation taking place in the universe, the Samkhya presupposes the existence of 24 primary cosmic principles (tattva) with a twenty-fifth represented by the Pure Consciousness that transcends all things manifest.

Purusha - Pure Consciousness

The basic principle of origin of the universe is consciousness, the wonderful order of the universe reflects the work of a supreme intelligence that is called Purusha. The Pure Consciousness is the source of subjectivity and sense of self, through which individuals feel able to act independently.

All of us see ourselves as endowed with consciousness, that is because there is a connection with the Purusha within us, is also synonymous with Purusha Atman or higher self. Since the intangible nature of Purusha, he needs the material world for the chance to experience.

The Purusha is the basis of all conscious events, this concept is based on the teachings of Vedanta, which sees the Purusha as the only reality and consider the material creation of an illusory reality that shines its light reflected.

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The Mind of Bodhidharma



If you use your mind to study reality
not understand neither the mind nor the reality.

If you study reality without using the mind,
understand both.

Those who are capable of true vision

know that the mind is empty .

Bodhidharma (470-543)

28 ° Patriarch of Indian Buddhism

First Patriarch of Chinese Zen lineage

Bodhidharma transmitted

his Dharma in Mind China:

"When the Master directly indicates the Mind, discover that your Original Nature is no different from Buddha Nature."

Zen is the pronunciation of the Chinese character 禅 Japan. In the Western manuals when this character is transcribed into Latin characters to bring its Chinese pronunciation, following the pinyin method is referred to as Chan.

Ø

The path leading to the Zen satori, the enlightenment that leads to a higher level of consciousness. Satori and vacuum are two complementary concepts that support each other, and just from the concept of Zen emptiness is possible to understand the difference between the Nirvana of tradition Vedic and satori.

If the first is in fact basically the world as a renunciation and detachment from it, just as Schopenhauer's asceticism, satori is proposed active and conscious participation in the world and not an escape from it.

Zen prefer the activity to intellectual speculation and differs from other Buddhist schools for making the so-called central and essential practice in achieving satori. Among the practices Zen stands out in particular zazen, sitting meditation.

The term comes from "za", sitting and "Zen" and indicates its meditation meditate by sitting on a cushion said "zafu", accompanied by special hand positions and certain breathing rhythms, with the goal of bringing the mind to an absolute vacuum.

Here, now, a brief (3 minutes) Videokoan to try to keep in mind non-

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consciousness and the unconscious

In the system of Jung and Buddhism Tibetan Tantric fundamental concepts of consciousness and the unconscious have a wide variety of connotations that sometimes are not well understood, giving rise to various misinterpretations.

In addition to this problem, the concepts expressed by Jung are often confused with those of Freud, however, are very different.

We try to expose some, knowing that the investigation will be fairly limited. A lifetime or, as the Buddhists would say, many lifetimes of study and practice may not be sufficient to fully understand the concepts of these two systems of thought.

Jung considers the conscious and the unconscious equally important. Consciousness, however, is the 'last descendant of the unconscious psyche, "meaning that emerged from the first second.

At one point Jung likens the ego consciousness, saying:

Consciousness needs a center, a self that is conscious of something. We do not know any other kind of consciousness we could not imagine one that is devoid of an ego. There can be no conscience, without someone to say "I am conscious."

Jung argues that consciousness, "the most surprising of the oddities of nature," there and wants to expand for the simple reason that without her "things are going less well."

On the other hand Jung also speaks of a "higher consciousness, a deeper and more receptive consciousness that connects us with the transpersonal realm. Illustrating a psychological terminology a concept put forward by Ignatius of Loyola, Jung says:

Man's consciousness was created that could ...

recognize ... his descent from a higher unity ..., to show a due and diligent about their origin to that, to carry out its dictates in an intelligent and responsible ..., and then grant the psyche, in its entirety, the highest level of life and development ...

According to Jung, symbols of full psychic integration, which resolve and transcend the opposites, you could define "consciousness" as well as "self", "Higher Self", or in any other way. For Jung, "all these terms are only names for the facts, the reality that the only thing that really has value."

Jung defines individuation as the development and expansion of the sphere of consciousness. However, he argues that the conscious mind enjoys a central location rather than on being surrounded entirely by the unconscious psyche.

The unconscious is the area psychic who has an unlimited scope.

is "the matrix of all possibilities," was better represented as a fluid that has its existence and its function as an autonomous and independent.

"The unconscious perceives, has intentions and intuition, your feelings and thoughts just as the conscious mind."

Jung defines the contents of the unconscious:

all I know, but I do not think that at the time;

• everything of which I was conscious but, but now I have forgotten
• all that is perceived by my senses, but that is not noted by my conscious mind;
• all that, involuntarily and without paying attention, feel, think, remember, and I want to do;
• all the things inside me are taking shape and then arrive to the conscience;

The unconscious then contains the future content of the psyche conscious and conscious processes anticipates the future. But the unconscious also contains the ancestral accumulated sediment from an infinite time.

For Jung, therefore, the unconscious has a Janus face: a face is turned back into prehistory, to the world of instincts, the other is to the future destiny of man.

This is a paradox, because "the unconscious is regarded as a creative factor, a bold innovator and at the same time, as the ancestral stronghold of conservatism."

Like Mercury (personification of the unconscious), is dualistic and contains every aspect of human nature: light and darkness, good or evil, bestial and superhuman, divine and demonic.

You can consider the unconscious as a chest full of treasures, each source of inspiration, creativity and wisdom.

Being a psychic self, which is expressed in the language of symbols, also acts to correct the predispositions of the conscious mind, compensating for its one-sided perception of a more extensive, imaginative and nonrational, which restores the balance and reveals a more complete meaning. Unconscious motives are often wiser and more objective of the thoughts expressed by the conscious mind.

The unconscious can therefore be a valuable guide that shows our true destination, a destination that remains loyal to our true "self" and that is not distorted by the prejudices of the conscious mind.

At the base of separate individual consciousness and the unconscious below is the collective unconscious, the common heritage of all mankind and the universal source of all life consciously. In the depths of the collective individual or cultural differences do not exist, nor any separation.

is the primordial realm of unity, non-duality through which each individual has to do with the rest of humanity.

The Tibetan Buddhists say that the conscious mind, when it is in a state of clarity, free of obstructions and projections - the pure consciousness - is the root of happiness and liberation, which is experienced as a state of sublime bliss.

This is the state of higher consciousness, known as the mind of clear light.
However, there are various types and levels of consciousness, that are described using different terminologies. Similarly, in the structure of the mind proposed by Jung there are different levels of consciousness and unconsciousness.

According to Buddhism there are six types of consciousness:

(also called senses)

sight, hearing
,
smell, taste
,
feel
and mind (mental consciousness),

mental consciousness that can be polluted by delusions that cause distorted perceptions of the ego.

Furthermore, according to Buddhist doctrine, particularly as foundation of all the above, there is also the so-called "store consciousness" (alaya-Vijnana), the source of all consciousness, universal mind, that for a time without beginning embodies as a deposit in all forms and all the primordial experiences.

Its contents appear to other latent conscience when they are activated by corresponding conditions and associations. The concept of store consciousness clearly corresponds to the concept of the unconscious proposed by Jung. According to the description of the unconscious according to Jung, Lama Govinda says that the Alaya-Vijnana:

... contains both the negative qualities and divine ones, cruelty and compassion, egoism and altruism, and the illusion of knowledge, the unbridled passion, and even the darkest impulses of light and the deep desire for liberation.

and the experience of Tantra, Lama Govinda says:

is not enough to identify with the unity of a common origin or a potential for Buddhahood, if not take a decisive step towards the transformation and reintegration of different aspects of our psyche.

If, as Jung said, we try to compare the Buddhist concept of enlightened mind with the collective unconscious or a higher consciousness, we encounter great obstacles because all these concepts, often ambiguous and contradictory, have many different aspects. Furthermore, here we are dealing with two different categories: a philosophical and metaphysical, and psychological, that is therefore not possible to make a real comparison.

However, in both systems - Buddhist and Jungian - these categories represent only abstract knowledge and do not express and can not express the profound experience that is the destination of both systems, namely the transformation achieved by transcending the individual ' ordinary existence, and then obtaining the release, or carrying out "self."

In that moment of transcendence knowledge ceases to be philosophical or psychological divental'indescrivibile, direct and immediate knowledge beyond words and thoughts, the experience of emptiness (sunyata), the divine, the "self" and the union of man with God

Jung referred to this experience, One way or another, in many of his writings, but particularly exposed in detail more extensively in his text to Septem Sermones Mortuos - The Seven Sermons to the Dead - written during the period of his confrontation with the unconscious . This work

brief but extraordinarily rich in paradoxes and recalls an impressive Buddhist thought, because it reflects the words of the Heart Sutra, "Form is emptiness and emptiness is form", or those of Lankavatara Sutra in the statement that "space is shaped, e. .. Because space permeates the shape, form and space. "

And now let's see what Jung says:

Nothingness is identical to the fullest. Infinity full is no better than empty. Nothingness is both empty and full ...

One thing infinite and eternal has no qualities, since it has all the qualities.
Jung called this nothing or fullness "pleroma," which he distinguishes from the term "creation", the principle of characterization. In pleroma "the thought and the same shall cease to be, because the eternal infinity has no quality ... In pleroma there is nothing and everything. "

And in another passage Jung wrote:

All that the discriminative process pleroma always brings out a pair of opposites. God, then, is always associated with the devil. This inseparability is as narrow as your own life has taught you, so much as the indissoluble pleroma same.

So both are very close to pleroma, where opposites are extinguished and interpenetrate. In pleroma we can recognize the Buddhist concept of emptiness, as well as the importance of the Tantric concept of polarity and its integration, which forms the core of each of the Vajrayana meditation practice.

At the same time, the Jungian concept of "transcendent function" is a development and practical application of the principle of pleroma. It is important to remember that Jung wrote to the Septem Sermones Mortuos first to have discovered the Eastern traditions.

The spiritual transformation

The ultimate goal of Jung's psychology and Tibetan Buddhism is the spiritual transformation. Jung defines it as self-fulfillment, full integration, while for the Tibetan Buddhists is the Buddha, the light produced by the benefit of all beings.

According to Buddhism, every individual has the potential to become a buddha, obtaining the highest conversion. Whether the Buddhists for Jung, the human soul has always existed a strong desire to light and higher consciousness, a desire common to all humanity.

As Jung says:

... soul, from its primordial beginnings, there has been a desire to
light and an irrepressible urge to emerge from the darkness
primitive ... the primordial psychic night ...
today is identical to that which has accompanied us for
countless millions of years, until our days. The longing for light is
desire to reach the fullness of consciousness.

For Buddhists there is a push towards the Buddhahood, the latter being the quintessence of human nature, while Jung is the strong desire for completeness and integration. In both cases, these works require a long process, which according to Jung is infinite, a specific path for each individual, which can only be achieved through the mind.

In Tantric Buddhism, in particular, the mind is a ruler who has unlimited power.
like alchemy can change metal into gold, the mind can turn any event into transcendental wisdom, using as a method to attain enlightenment.

And this great power lies within us, not anywhere else, is not separate from us, but we need to recognize the key of consciousness.

According to the teachings of Tantric Buddhism, enlightenment or liberation can be achieved during this very life. The process consists in a radical change in our perception of reality, a "revolution of the deepest part of consciousness," in which the ego or self-consciousness has directed its attention to the universal consciousness.

It is "an intuitive experience of the infinite and all-encompassing unity of everything that exists. "

The experience can be described as a discovery of a world beyond ordinary appearances, where opposites cease to exist. In this space, opening it exceeds all limits, and there is nothing more exclusive, no "this or that" but "this and that" everything is included, nothing is rejected.

This is the world of non-duality and pleroma, from which everything originates and where it'll be gone. The Buddhists call it the term sunyata, emptiness, the open space that contains both the principle of causality than that of synchronicity.

In its deeper metaphysical meaning, [Sunyata] is the primordial ground, the perennial starting point for any creative process. It is the principle of unlimited potential ... At the intellectual level
sunyata is the relativity of all things and all the conditions, since nothing exists independently, but only in relation to other phenomena and ultimately to the entire universe.

This relationA something more than just a causal connection of space and time, it is a relationship that involves a common ground and a simultaneous presence of all factors of existence ...

From the perspective of Tantra every encompasses the entire universe. There is no separation between the individual and the universal mind, since the mind is not limited in time and space. Today

the discoveries of modern physics tell us that basically the world is a unity, an interrelation and interpenetration of all things and all events. And according to

Avatamsaka Sutra:

All pure lands of Buddhas and all the Buddhas manifest themselves in my being ...

This is equivalent to the belief of Jung, that is manifested in the microcosm of the macrocosm of the human psyche. He states that: ... the unknown essence of man, universal and wide as the world expanded, he has naturally and that can not be acquired.

In psychological terms, this corresponds to the collective ...

The collective unconscious is the realm of the psyche, where the prevailing non-duality, but that looks like sunyata, the principle of unlimited potential.
In this way, to Jung, the principles of the universe are reflected in the psyche.

The union of opposites

The fundamental concept of Tantra is the recognition of polarity, and its integration is at the heart of tantric practice: the union of male and female energies, of matter and spirit, of active and passive, the union to:

wisdom, or principle of discernment (personified by Manjushri, the Buddha of wisdom) and compassion, the principle of unification (personified by Avalokitesvara, the Buddha of compassion).

The principle of opposites is of primary importance in the psychology of Jung. For Jung, the opposition is something inherent to both the structure of the psyche and the cosmos: the cosmological plan is reflected in the psychological.

Within the framework of Jungian psychology, the fundamental pair of opposites is represented by conscious and unconscious.

It could be argued that the plan represents the first astrological "Creature", individuality, and the second pleroma, non-duality.

the psychological level, the importance of the principle of opposites reveals itself in the existence of the psyche as a dynamic unity, a system that is regulated independently, in which the conscious and the unconscious are complementary.

Refusing to recognize causes bias, lack of balance and loss of completeness. "There must be always up and down, hot and cold, and so on ...", says Jung. However, "the question is not converge in the opposite, but to preserve the old values \u200b\u200btogether with the recognition of their opposites." Nothing is rejected and nothing is accepted as an absolute value.

In the mind of Jung:

is ... a fundamental mistake to imagine that when we see the value in a non-
value in the truth or falsity, the value or truth
cease to exist. Simply have become relative.
Every phenomenon in humans is relative, because each
phenomenon is based on a polarity of inner ...

For Jung, the "union of opposites through the middle path" is "one of the key elements of inner experience." The dissolution of opposites does not end the conflict and creates wholeness. But this can not be conquered with the repression or denial, which is always unilateral, but only by raising our point of view at a higher level of consciousness.

This is the basic premise of the psychological method of Jung.

"Finding or obtaining a complete," he says, "is not a summum bonum summum nor a desideratum, but the painful experience of integration of opposites."
However, I would suggest here that the realization of the union of opposites is the summum bonum that brings spiritual freedom, lived in a unified and integrated personality.

In his journey to enlightenment Buddha gave up practicing asceticism because he realized that this would suppress a part of themselves and therefore we can not achieve full integration.

instead adopts the Middle Way, who later taught all his disciples.

The middle and the Madhyamika

The Way of the Buddha, the Middle Way, was reformulated in terms of philosophy and structured by Nagarjuna, mahasiddha (big follower) of the third century of the Indian ' was present in the system known as Madhyamika (Middle Path), which is considered the central philosophy of Mahayana Buddhism.

Although Buddha maintained a "noble silence" in response to questions of philosophy and metaphysics, Nagarjuna, brilliant logic, applied the dialectical method to argue that the truth can not be found in any opinion or concept in any kind of intellectual understanding .

Truth, the Absolute, is ineffable and can only be understood beyond any kind of dogma.

The conflict created by reason and by the contrasting positions can be solved only creating a higher vision, an awareness of all that is not limited to the perception of the parties separate.

It goes further, to insight, deep insight, which is considered a top option, so you get the non-dual knowledge, knowledge of the Real, the Absolute. Here's how

Jung considers intuition:

intuition a content presents itself whole and complete without
that we can explain or discover how this idea has received
existence ... By means of intuitive knowledge
you get to a deep certainty and conviction ...

The crux of the philosophy of Nagarjuna is the rule of the Middle Way, which basically means "perceive things as they are, acknowledging the possibility of defining things in different ways depending on different points of view, understanding that these classifications do not have an absolute and final."

In the philosophy of Nagarjuna is also a fundamental distinction between conventional truth and absolute truth.

The concept of truth in these two effects is a cornerstone of the teachings of Buddha, constantly repeated by Mahayana Buddhism. But this does not imply a separation of temporal and transcendental

is rather the understanding of the relativity of earthly things and the consequent deepening of awareness in which the inner surface of the earthly and are not destroyed but transformed and then drawn in a new light.

The Madhyamika teaches that:

... realize the absolute does not mean abandoning worldly things
but learn to perceive with the "eye of wisdom" ... What are you
must abandon their own misinterpretations and unrealistic
attachments ... This is true not only for the life of
every day, but also for the terms, concepts, understanding and ways of understanding
...

Ego and non-ego
In the scheme of Tantra
every worldly pleasure, every experience of the senses and every situation in life can become an opportunity for enlightenment, if you apply the wisdom. We have seen how the wisdom (prajna) implies the absence of exclusivity, non-attachment, or the principle of relativity, SUNY.

the biggest obstacle is the ego.

According to Buddhist thought, the ego, or rather the idea that we abbiamodel our ego is the root of all problems and all the suffering.

When Buddhists speak of ego refers to the illusory belief in an entity solid, concrete and distinct, without ties and independent of any other phenomenon.

In this sense, the ego obviously becomes an insurmountable barrier between us and the rest of the world, which deprives us of any possibility of genuine communication and communion, not only with others, even with the deepest part of our psyche . This barrier must be destroyed, and this is the main problem of the path of liberation.

The goal, therefore, is not the annihilation of the ego, but the dissolution of the false vision created by the ego.

What we get is an openness to all possibilities that arise, including in particular that we are infinitely much more than what that we believe to be, when we identify with our small and I practice.

We have infinite potential, if we free ourselves from the bondage of our self-centered world: according to the Buddhists, we can truly become a buddha.

In fact, according to Jung, before the self can emerge it must dissolve the ego, full of distortions and projections. However, the Self, which constitutes the totality of the psyche, of fact include the Self.

In the process of identifying the ego is not destroyed, on the contrary it is placed in a subordinate position to the Self. The ego is no longer the center of the personality, the center becomes the Self, the mandala that unifies all opposites. This which is removed is I practice, the "stuffed shirt" who cares only for their selfish ends, following only his own impulses.

On the contrary, I clearly identified, subjected to the self, is not only necessary for the proper functioning of what Buddhists call "the ordinary level of reality" is also of paramount importance in the encounter with the transpersonal, for to preserve the integrity of the psyche.

For Jung the transformation is the goal of psychotherapy and the disappearance of the egoist is the only criterion for change. But he believes that often, for Westerners, "before we can think of only abolition of the ego, you must first get through the analysis to have a thorough understanding, becoming well aware of what it is. "

However, in the meaning of alchemical solutio, the dissolution of the dry and solid ground of ego consciousness, obtained by comparing the fertilization and the fluidity of the unconscious, is a necessary condition for the transformation can take place.

This is another way of looking at the sacrifice of the personal in favor of the transpersonal Self, the infinite process of death and rebirth. The experience of non-duality, the mystical experience, and any creative act must go through this process.

The illusion of a separate permanent and I do not mean that there is no individuality.

our essential oneness with the universe, according to Lama Govinda,

... is not an equality or an unknown identity,
is a comprehensive report, in which differentiation and uniqueness of
operation are as important as the fundamental and
final drive.

individual and universal values \u200b\u200bare not incompatible, that
cancel each other, are two sides of the same reality that
offset each other and complement each other, uniting experience
illumination. This experience does not dissolve
your mind in all amorphous, but rather leads to the realization that
the individual himself in the depths of self includes the whole.

Universality and individuality, unity and diversity, and pleroma creature, nirvana and samsara, the "two sides of the same reality, one without its opposite can not exist.


Suffering and healing methods

The primary goal of both the Buddhism of Jung's psychology, is the elimination of suffering. In fact, the whole Buddhist system has evolved around the central idea, initially formulated by the Buddha in

Four Noble Truths, that all life is suffering, but you can stop it. In Mahayana Buddhism the bodhisattva ideal, the symbol of compassion, is the definitive expression of his intention to lead all beings to liberation and the suffering that is enlightenment.

Even Jung, in his autobiography and in many of his writings, says that its goal is the cure of human suffering. "I do not profess a psychology" argues:

... vanity purely academic, or look for explanations that do not affect the existence
. What we want is a psychology
practice, which gives satisfactory results - a psychology that
what is stated must be confirmed by subsequent
beneficial outcome for the patient.

Unlike Buddha, however, Jung is unable to perceive the possibility of an end of suffering.

In your opinion, happiness and suffering are just another pair of opposites, a prerequisite for life: one can not exist without the other. He says:

Man must face the problem of suffering. The eastern
want to get rid of suffering repudiate it. Westerners
try to suppress it with drugs. Suffering, on the contrary,
you must win and we can only do that through experiencing it. This we
learn from him [Christ crucified].

At another point Jung discusses the dual possibility of suffering can be a discipline "required for the chaos of human emotions, while at the same time can destroy the vital spirit ... if the suffering is educational or just demoralizing will always be a question not answered ...

Man's destiny has always fluctuated between day and night. We can not do anything to change it. " So

suffering can become something that stirs the psyche can be a prelude to the healing process and may lead to the identification or disease. The painful symptoms of a neurosis are often the expression of the strong desire for integration of the psyche. These symptoms

contain the seeds of potential to achieve and if we face them and work on them, instead of avoiding them and repress them, they become a source of new achievements and new addition:

"the dark night of the soul is transformed into light.

This is the experience made by Jung in the course of his life. Instead, a suffering excessive and oppressive, especially in an individual with a mentally weak and I separate from the self, can lead to diametrically opposite situations: the madness, criminality and other kinds of diseases.

The path through the "dark forest", leads to enlightenment and self, is not easy. It requires the sacrifice of our most cherished possession, our ego, so that the self can emerge.

Similarly Buddhists say that the root of all suffering is attachment to the ego that urge us to abandon it. In this way it will manifest our true nature, Buddha-nature.

But this can only happen spontaneously, without any forcing: this applies both to Jung's therapeutic methods, for both methods Buddhists.

In both systems the path can be adapted to individual practitioners, and is increasingly path individually, since their specific inner work. The process of identifying Jung - the path towards full integration - is a task completely individual.

Jung was contrary even to the practice groups as a therapeutic method.

The Buddhist path of the adept is completely individual, although practical steps for the group, recognizing the importance of the intense energy that is generated on such occasions, especially during participation in rituals.

In both systems it is invariably an empirical method and non-dogmatic, led to the discovery of the vibrant inner experience, a dynamic way to penetrate the inner reaching the center: one space where, in each of us dwells the seed of 'lighting, the seed of the self.

"No manual can teach psychology, it is learned through actual experience," said Jung. And in another passage he writes:

"In psychology, you have only what is experienced in reality.
So a simple intellectual understanding is not enough, because you only learn the words and the inner substance of the event in question. "

Cognitive function, however, is not underestimated nor Jung nor by Buddhism. According to the Tibetans' intellectual understanding increases the effectiveness of the rational mind and this increases the power of meditation. "

After listening to the teaching, the disciples should seek to understand the reason before you can apply, turning it into reality. Furthermore, if teaching is not reflected in their lives and their experience of reality, it should not be accepted.

Is it not the same as stated by Jung, when he argues that the dissolution of the ego must be preceded a full and consapevolecomprensione of the situation?

And also, in his psychology, not particularly interested in practical results, which must be verificatidall'esperienza subjective patient in therapy? Before you can do anything else, you must clearly understand the First Noble Truth: the nature of life is suffering.

The path that leads to liberation is brought to completion by means of both intellectual and moral perfection and spiritual. In the Buddhist practice of mindfulness can be observed very closely the activities of the mind: ideas, thoughts, sensations and feelings.

And especially in Tantra must first recognize and experience all the hidden trends and projections, in order that it be transformed into wisdom.

Jungian analysis must confront his own shadow, the dark side of the psyche and rejected, by identifying the predictions and self-centered purposes. The intensity of the emotional disorder is neither repressed nor diminished, and the energy involved is used in the process of change.
Similarly, in the practice of Tantra uses the energy of emotions such as anger, desire, aversion, and so on, to turn the heat on wisdom and compassion.
Both systems fully recognize the potential destructiveness of latent unconscious tendencies. For this reason

should approach the psyche in its totality, in its dark and light aspects of the Tantra-represented in the peaceful and wrathful deities, who are repeatedly created and dissolved in the view.

The practitioner faces of the continuous conflict between the opposites, in an effort to transcend them. That is the purpose of sadhana, which are based on a broad understanding of depth psychology.

Jungian analysis, the transcendent function is the common reference point in the dialectical process between analyst and patient. Along its process of identifying it reconciles conflicting sides of his psyche, the division between the ego consciousness and unconsciousness, passing each pair of opposites.

In both systems, the adept, or analyzing, in the end have become independent from external support. The methods used to work on inner growth are infinitely varied in relation to the individual at the time and circumstances. To teach the same truth in different types of people, Buddha as the case made use of a different language, well aware of the characteristics and needs.

"As every individual ... is completely unique, unpredictable and inexplicable, "said Jung," the terapetua must abandon all preconceived ideas and techniques ...". Integrity the psyche of others is respected to the highest degree and should never be violated by the imposition of their own interpretations and preconceived ideas. In this way you can establish a real communication.

This is the thought of Jung, but also in the spirit of Madhyamika philosophy.

The transformation occurs through the vehicle of the symbols. Jung realized that "imagination is a potential, and its method of active imagination found a way to heal and transform the personality.

Similarly, in the Tantric meditation began, he plunged into symbols displayed, gods - all of which are various symbols of the mind lit - and in turn becomes a buddha.

Jung recognized in the model tantric analogy with his psychology of the unconscious, emphasizing that the Tantra operates through content that is "always played by our unconscious, in one form or another ... This is not mysticism, and psychology. "

is important to note the powerful symbolism implemented by the Tibetan Buddhists in their iconography (the tangke), in the sacred texts and rituals, all designated to express the inexpressible and to evoke experiences that lead the individual to higher levels of consciousness beyond ordinary reality.

The lessons are communicated in a style poetic, imaginative and often repetitive. Even Jung in his writings makes abundant use of repetition and paradox, thus avoiding a language and a style strictly rational.

explained:

... in describing the life process of psyche,
deliberately and consciously choose to use a way of thinking and talking
dramatic and mythological, since not only are more expressive
, it is also more accurate than an abstract scientific terminology
...

The redemption in God

The idea of \u200b\u200bpsychic transformation is fundamental to Tantra, as it is for Jung and alchemy. In Tantra the followers identify with divine qualities, and in the process of this identification become aware of their divine essence.

The Buddhist, it was alleged,

... believes innate divine principle of human beings, the intrinsic
spark of light (bodhi-citta)
enclosed in their own consciousness, a longing for perfection, completeness and
lighting. In paradoxical terms, it is God who created
man, but it is man who creates God in his image. The idea of \u200b\u200bdivine purpose
within himself, which is implemented in the flames of that
suffering from which are compassion, love and wisdom.

The unfolding of individual life in the universe, apparently the sole purpose
has become aware of their divine essence
, and as this process takes place continuously,
represents the perpetual birth of God, or in Buddhist terms, the
continuous rise of enlightened beings, each of which
becomes conscious the whole universe.

Here we find a remarkable correspondence with the thought of Jung that "the creator ... need man to illuminate his creation, "and that this task can be completed only by the individual psyche, the depositary of the divine spark.

Let's see what Jung says in this respect:

Although the embodiment of God is a cosmic event and absolute, are empirically manifested only in those relatively few individuals who have a sufficiently developed consciousness, which allows them to make decisions based on 'ethics, that is, choosing the good.

then God can be defined only as good in which he is able to manifest his goodness in the individual. Its moral quality depends on the individuals.

is why he embodies.

Identifying individual existence is essential to the transformation of God, the creator.

The Mahayana bodhisattva - who got the higher states of consciousness and, by his actions and his attitudes, his wisdom and compassion, is an active force that promotes the "transformation of God" - I think it is under the terms Jung made the person more and more completely identified, which depends on God to enlighten his creation.

Both Jung and the Buddhist claim that only humans can perform this task in the universe - which one understands the necessity of human existence or, as Tibetan Buddhists would say, the "precious human rebirth." This is probably the true meaning of the ideal of Mahayana bodhysattva, whose sole and exclusive purpose in this world is working for the good of all beings.

And when the bodhisattva to teach those who are on the path of liberation how to expand their consciousness, they are driving toward those inner experiences suggested Jung, in which he hinted that "... when our consciousness begins to expand the sphere of the unconscious, we can expect to get in touch with the parts of a God not yet transubstantiation ".

However, the difference between Mahayana Buddhism and Jung in his view is that the unconscious can never become fully conscious and the discovery process will never be completed, while the Buddhists can become fully enlightened and omniscient.

We should not forget, at this point, that in all his work Jung only take into consideration the psychological experiences that can be tested empirically and therefore does not address categories metaphysical.

Jung then asserts:

... when God or the Tao are called an impulse or a mental state of the soul, it was alleged
just something about knowing, but nothing of the unknowable, of which one can not determine anything.

According to Jung's thought, despite the man's job to get the highest level of consciousness, all his results in a weight increase further.

This is completely opposite of the Mahayana Buddhist thought, in which consciousness is a source of bliss and liberation. The actual process of reaching the goal is not free from torment. The disciple advanced may be subjected to all sorts of evidence and the experiences faced are not dissimilar from the terrible and disturbing visions of the alchemist Zosimus.

But the end result is full of bliss.

In meditation tantric bliss is stressed constantly, and is a rewarding experience that even the novice meditator. The joy and the laughter contagious Tibetan lamas, their exuberance coupled with calm and tranquility, their exquisite spontaneity, their warmth and openness reflects the mood of human beings is not burdened by the problems and material and psychological burdens of everyday life, nor fear of death.

This inevitably is the immediate impression of anyone who has had the good fortune and privilege to meet them. With their attitude and their behavior is as if they wanted to communicate in a language without words and yet clearly and unequivocally that it is really possible to transcend suffering, as he taught them the first Master.

In contrast, Jung is not the purpose of helping their patients to end their suffering.

He believes that "life requires for its fulfillment and its implementation, a balance of joy and sorrow." And if Jung argues that suffering is a natural aspect of life and not essentially negative, and that happiness is a state impossible to achieve, Tibetan Buddhists say that suffering can be transformed into happiness.

Buddhists, however, as Jung and the alchemists, they argue that the main task is to liberate the divine spark that resides in all of us. For Buddhists means finding the divinity hidden in the unconscious, which is suppressed by the ego. To Jung it is the conscious realization of the self and its separation from the ego.

For the alchemists is the redemption of the anima mundi imprisoned in matter.

Jung's thoughts on the traditions of the East

Jung's writings can be found numerous inconsistencies and paradoxes, and his ideas on the traditions of the East are a good example. Jung sometimes speaks in favor of the Eastern traditions, praising their approach to the psyche and their intuitive wisdom, which the West is free, other times warns Westerners that it is dangerous to adopt a system alien to their culture.

Personally, I was surprised by the insightful understanding of Jung's Oriental systems, including the Tibetan tradition (despite some of his interpretations are wrong), since not had the opportunity to establish direct contact or experience to do their meditation practices .

And today the same way I am surprised an acute understanding and sensitivity that some Tibetan lamas to the West and show his style of life.

I have often reflected on these facts, and I think that in both cases this is due to the intuitive wisdom of a clear mind and without prejudices, who is able to transcend the historical and cultural barriers, to reach valid conclusions.

Jung sees vast differences between eastern and western parts of the vision, and raises the question whether it is possible and should arrive at a mutual imitation. Also states that in the human psyche the collective unconscious "has a substrate that transcends all differences of culture and consciousness."

This unconscious psyche, the fact of being common to all human beings, it contains "latent predispositions that lead to identical reactions ".

Indeed Jung is aware of the close parallel between Western psychology and Eastern Europe. His concern, however, is that Westerners take the eastern values \u200b\u200bwith their usual flamboyant attitude, making dogmas, instead of looking for those values \u200b\u200bwithin himself, in his own psyche.

Jung found that the core teachings of the East is in the mind that explores the inner life, that in itself has a redeeming value and is very critical of those who are simply seeking to imitate Western, with an effort that is superficial and sometimes useless, or worse, even damaging to their psyche.

Jung Notes:

It was never sufficiently cautious in this area, because too many people, driven by a desire to imitate and with an unhealthy desire to possess unusual characteristics, decorating of "exotic plumage, they are diverted, and occupy similar ideas "magic", applying them externally as an ointment.

People will do anything, no matter how absurd, just to avoid dealing with his own soul.

Jung argues that the fundamental problem, both in the eastern than in western Europe, "is not so much abandon the objects of desire, how to take a more seconded to the desire as such, no matter what its object. "

In this regard, Jung has fully understood one of the main postulates of Tantra:

is not the desire itself, but it is the lack of control, possessiveness and attachment to the desire that lead to a confused mental state and the consequent suffering.

Hence the need to understand that all phenomena are impermanent and empty. Jung can not conceive that we can get a complete non-duality, to a state of total unity.

"You can not know something that is not separate from ourselves ... so I suppose that on this point intuition East has gone too far. " By making these assertions Jung seems to forget that his concepts sonoirrazionali and often paradoxical, and that non-duality to a transpersonal level does not exclude individuality to a conventional level of existence. The experiences of non-duality also have occurred in the Western tradition.

I refer here to the disciplines and contemplative exercises of medieval monastic life, in which the individual for a moment he felt at one with God, or rather became God, as the meditator becomes the tantric deities are viewing.
In many ways Jung
is closer to the eastern and western traditions systems, despite claims that the West should follow their own traditions, its symbols and its own mythology. As Buddhists,

Jung rejects all dogma and, as in Buddhist teachings, his psyche and inner subjective experience alone can justify the theory. Jung himself made of the profound inner experiences and just from the depths of his soul gained an immediate direct knowledge, which then translated into his work.

In this sense he was following the Gnostic tradition, which had inspired and influenced the first to be attracted by Oriental traditions. According to some scholars, although there is no conclusive evidence, the Hindu and Buddhist traditions have influenced Gnosticism.

may well be that the human mind has produced equal or similar ideas in two different parts of the world, and this confirms the idea of \u200b\u200bJung, a common psychic structure that transcends cultural differences.

Whatever its origin, in Gnosticism we find very marked similarities with Buddhism, and comparing these two systems we find many similarities.

Some of the most significant include the idea of \u200b\u200ba liberation of man through inner transformation, a psyche that embraces the potential of the liberation of an emphasis on the primacy of direct experience; and the need for initial guidance - but a subsequent freedom from all external authority.

In addition, both systems emphasize the importance of the same mind of the disciple as a guide, as it is in the mind the place where he must discover the truth.

Another analogy is the belief that the source of suffering and slavery is not so much the sin as ignorance, lack of self-knowledge: anyone who lives remain in ignorance of illusion and can not in any way to find the satisfaction.

The discovery of the divine within them is of course a central point for both systems: the one who gets the gnosis is no longer Christian, Christ himself becomes.

Here is a passage from the gnostic Gospel of Philip, remarkably similar to the fundamental concept of Tantra:

... Have you seen the spirit, you became spirit. He saw Christ, you became Christ. Have you seen (the Father, you) becomes the father ... see yourself and what you see will become.

And now another passage, which implies that the kingdom of God is nothing but a symbol of a transformation of a state of consciousness:

Jesus said ... "When you do one of two, if you do so that the inside and the outside as the outside and the inside is like, the above as below, and when you make male and female one and the same thing ... then enter the Kingdom. "

seems obvious that the Gnostic-Christian and Buddhist symbols express the same inner experience and that which one chooses the disciple, the essential search for meaning and transcendence of space-time is the same.

So when probed the depths of his psyche, so getting access to direct knowledge, which arose from the same transformative experience, Jung himself was a link in the chain of ancient Buddhist and Christian mystical traditions.

In other words, in the depths of the collective unconscious - or on top of consciousness high - Jung came into contact with the consciousness of the medieval mystic, Meister Eckhart, and that of a tantric master.

The terms which express the ineffable experience, union with the supreme mind or God - which in any case is beyond words - and the tools used in the process can vary, but it does not change the very core of the experience : at the heart of it, for a brief moment you cancel the gap between the different traditions. And this is precisely the area where you can find similarities between the Jungian and the tantric system.

methods and techniques developed by Jung in the context of Western tradition and its mythological images, according to the socio-cultural of contemporary Europe and America, are of minor importance, because they simply reflect the need to remain rooted in their culture. A fact that Jung realized and that Tibetan Buddhists would approve. And every Buddhist

especially agree with Jung's statement, that "we must discover the values \u200b\u200bof the East within us, not outside, researchers in ourselves ...".

Dangers

Jung and Buddhism are both aware of the potential risks of the practice of their systems. Jung puts us repeatedly warned about the possible harmful effects of free unconscious contents, without obtain without adequate safeguards and precautions, they may invade the conscience and cause it to collapse, with serious consequences, causing even psychosis.

He compares the potential explosive power of archetypes to that resulting from the splitting of the atom molecular, and states:

The archetypes have this in common with the world of the atom, that is ... as deeply as the forward observer in the world of microphysics, the most devastating are the forces that he discovered explosive packed in it.

For this reason, as stated earlier, before dealing with the unconscious is very important to have a structure psychological well developed, so as to preserve mental equilibrium.

tantric masters give similar warnings, because the methods they teach are deep and extremely powerful, and therefore are dangerous to practice without adequate preparation. For this reason, the disciple is gradually introduced in practice, with the guidance of a qualified teacher. The lamas also always stressed the importance of staying with "down to earth", anchored in the reality of actual experience.

Jung concurred with these statements, because he knew very well how difficult it was for him, being in the climax of his confrontation with their unconscious, to address the commitments of each working day, still close to his family and doing all his other duties. Tibetan Buddhists strongly advised not to abandon the Western values \u200b\u200bof their culture.

In fact, a proper understanding of their culture and strong roots in it are necessary prerequisites to venture into the practices of a tradition of "foreign", if we want to gain some advantage. However, there is always a danger only to understand the literal meaning of the symbols and rituals, and not the interior, eventually losing the right direction for their practice.

The images displayed in the Tantric meditation are the archetypes, then in practice requires a particular caution.

Because each archetype has a dual aspect of light and shadow, the power of his dark side, when suddenly emerges from the depths of the unconscious, may result in illusory fantasies and even loss of contact with reality.

For example, the archetype of the Great Mother has paradoxical aspects, a creative aspect and nutritious at the same time it is an all-consuming and destructive. A fragile individual, consciousness is not well developed, may be disoriented by the emergence of an archetype in its terrifying.

Ethical issues

Atisha, an Indian sage eleventh century, a proponent of the revival of Buddhism in Tibet, said:

"When the container and its contents are full of negativity, transforming these adverse circumstances into the path of enlightenment."

This exhortation could fully adapt to the people of the twenty-first century.

tantrika Tibetans now recognize that I live in an age of degeneration, when the environment (the container) and its inhabitants (the content) are plagued by enormous and dangerous problem, is just an occasion to use the situation as an encouragement to cultivate their minds, change our point of view, or, as the tantrika, turning the odds in the path of liberation.

Jung, for his part, was extremely concerned about the fate of our civilization and the danger that mankind could destroy itself, in this age of confusion.

noted however that:

We are experiencing what the ancient Greeks called Kairos - the right time for a "metamorphosis of the gods" ... The stakes are so great and so much depends on the psychological constitution of modern man.

According to Jung, and this is the same idea proposed by Tibetan Buddhists, the change must start from individuals in their psyche, as this is their best tool.

For Jung this implies self-knowledge, knowledge of the dark side of the psyche, in its conscious and unconscious aspects, and the subsequent integration of polarity.

Without such knowledge, the unconscious contents generate projections and illusions that distort our relationships with others, and it is here that start conflicts and wars, from family to society and the world. Jung says that "the right action comes just thought the e. .. there is no cure or improvement of the world that does not begin by the individual himself. "

The right action and right thought are perhaps not what Buddha taught 2500 years ago?

more we become aware of our unconscious drives, knowing act accordingly, unless our relations with the world will be contaminated by the projections and we will be more open to communication and even communion with their surroundings.

Jung speaks of the emotional bonds of social necessity, the principle of caritas, Christian love of neighbor, warning that "where does love begin ilpotere, violence and terror."

Compassion is a key element of the philosophy and Buddhist psychology and Tibetan Buddhism is inseparable from wisdom, the enlightened state of mind.

Today, the Dalai Lama, who is considered the incarnation of Avalokitesvara, the Buddha of compassion, teaches and communicates to the Western world, wherever he goes, the ideal of compassion as a means to achieve harmony on earth, and as a principle of universal responsibility .

In the West the Buddhist concept of emptiness (sunyata) is sometimes misunderstood, as it would mean a cancellation of ethical principles. Jung suspected that the attempt by the Western practice of detachment as a means of liberation - learned through the practices of yoga - it was only a way to get rid of their moral responsibilities.

Buddhism is a system of ethics and psychology more widely developed and the ethical issues and individual responsibility are always and invariably an integral part of its philosophy and its practice. This rule is applied in all schools of Buddhism and of course in Tantric Buddhism.

Even Jung, psychologist and physician, in his work throughout his life multidimensional and has constantly reminded the man, the world's sole repository of self-awareness, responsibility and ethical duty to transform itself or, rather, to transform God

to deepen: MOACANIN Radmila - The Tantric Buddhism and Jung: connections, similarities, differences (by Benedict Brugia) - http://italpag.altervista.org/9_sociologia/