Hidden Yoginis – a lineage of enlightened women
Apart from Yeshé Tsogyel and Ma-gÇig Labdrön, great female practitioners have historically received little recognition in Vajrayana, so the Aro gTér cycle of teachings is unusual in that it was revealed by a female visionary, Aro Lingma (1886 – 1923) and is based entirely in the three Inner Tantras of Nyingma Vajrayana. Known as a mother essence lineage, the Aro gTér focuses on the teaching and practice of the Inner Tantras from the point of view Dzogchen; the teachings were passed down through a line of female teachers and practitioners, and emphasise assimilation with everyday working life; appreciative sexual equality; the spiritual dimension of romantic relationship; artistic creativity; and the pursuit of life-enhancing engagement with the Arts in all their forms. These teachings are practical and highly applicable, yet tremendously profound – being conveyed as interpenetrating layers that each person understands according to their needs and previous experience. The tradition is principally concerned with transforming our experience of everyday being, rather than achieving an esoteric or spiritualised mode of existence, the aim being to engender cheerful courage, perceptive consideration, sincere determination, natural gallantry, graciousness, creativity, and spaciousness. And it’s not just for women – all teachings and practices are applicable to everyone, everywhere.
“The teachings of Aro Lingma are vibrantly concerned with exploding the banality of commonplace existence, through taking everyday life as the basis of practice. Vajrayana is often seen as something apart from life – but the essential meaning of Vajrayana lies within every aspect of existence. If this knowledge cannot be found in the market place – it is unlikely to be found in a monastery.”
- Khandro Déchen Tsédrüp Rolpa’i Yeshé
Fortsätt vara kär för evigt - romans som Buddhistisk praktik
Stay in Love Forever - romance as Buddhist practice
The Nyida Mélong teachings on the intrinsically enlightened nature of romance, concern the subtle interpersonal dynamics which are the innate glory of our being as women and men. ‘Nyida Mélong’ means ‘the mutual reflection of Sun and Moon’ – these being symbols of the genders. In relationship, we reflect each other’s innermost nature. We see each other and are seen by each other as no one else can. These reflections may be distorted and horrifying, or clear and invigorating, according to the nature of how we perceive.
The paradox and passion of romantic love provide unmatched opportunities for both neurotic misery and ecstatic enlightenment. The Nyida Mélong illuminates: the problems we often encounter within relationships; the reasons we may lack fulfilment, while also failing to meet our partner’s emotional needs; and the ways romance may degenerate into clinging, cruelty, and indifference. The Nyida Mélong also reveals: romantic love as the nearest analogy for enlightenment we can find in everyday life; emptiness and enjoyment as bases for romantic relationship; the practice of taking one’s lover as a divine teacher; and the practical possibility of continuing the delicious initial rush of falling in love, in perpetuity.
“To fall in love is to taste the energy of existence and non-existence. To fall in love is to go beyond the boundaries that we set up for ourselves. To experience the real meaning of a loving relationship, is to live with impeccable verve in the sheer vividness of each moment.”
- Ngak’chang Rinpoche & Khandro Déchen
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