Free & Beautiful Mind

Dr. Nida Chenagtsang
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Time: 10 hours

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IT
Ritiro di 7 giorni con il Dr. Nida Chenagtsang esplorando la Mente "Free & Beautiful", quindi libera e bella.
Sette meditazioni per sette giorni. Attraverso la sua guida esperta comprenderemo i passi della meditazione, un approccio semplice con i consigli e suggerimenti adatti sia ad esperti che neofiti, su come iniziare, quali sono gli errori più comuni in cui facilmente si cade, utili anche per il praticante più esperto.
La meditazione significare diventare "familiari" con sé stessi e con il mondo che ti circonda, per aiutarti a vivere meglio e condurre un'esistenza più serena e felice. Qualcosa che puoi utilizzare e portare sempre con te e che ti aiuta ad affrontare le difficoltà della vita quotidiana.

Video in lingua inglese con trascrizioni e audio della traduzione in lingua italiana.
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EN
7-day retreat with Dr. Nida Chenagtsang exploring the "Free & Beautiful" Mind, so free and beautiful.
Seven meditations for seven days.
Through his expert guidance we will understand the steps of meditation, a simple approach with tips and advice suitable for both experts and beginners, how to start, what are the most common mistakes that easily fall into, useful for the more experienced practitioner.Meditation means becoming "familiar" with yourself and the world around you, to help you live better and lead a more serene and happy existence. Something that you can use and always carry with you and that helps you face the difficulties of everyday life.

Video in English with transcripts and audio of the Italian & spanish translation

Perché Meditare?

Così come al di là delle nuvole c'è il cielo blu profondo e senza limiti, così al di là dei quattro aspetti del nostro corpo è presente il nostro vero sé, perché al di là della mente che è confusa e bloccata in questa dimensione in cui si mescolano continuamente speranza e paura, al di là di questo aspetto vi è l'aspetto reale della mente, in cui c'è una assoluta pace e serenità - è come l'oceano.

Noi diciamo che oggi il mare è agitato, ma in realtà ci stiamo riferendo solo alla superficie.

È una espressione perfetta.

Quando siete agitati, stressati, tristi, depressi, siete come il mare agitato, come un oceano agitato. Ci fermiamo solo alla superficie.

Ma se avessimo la possibilità di andare nella profondità del mare, lì c'è sempre calma.

Non ci osserviamo, non ci indaghiamo, il rifiuto di scoprire qualcosa di noi che non ci piace è lo stesso meccanismo che ci impedisce di vedere le nostre qualità

Dr. Nida Chenagtsang

Just as beyond the clouds there is the deep, limitless blue sky, so beyond the four aspects of our body there is our true self, because beyond the mind which is confused and stuck in this dimension where hope and fear are constantly mixed, beyond this aspect there is the real aspect of the mind, in which there is absolute peace and serenity - it is like the ocean. We say that today the sea is rough, but in reality we are only referring to the surface. It is a perfect expression.
When you are agitated, stressed, sad, depressed, you are like the rough sea, like a rough ocean. We only stop at the surface. But if we had the chance to go to the depth of the sea, there is always calm there. We do not observe ourselves, we do not investigate ourselves, the refusal to discover something about us that we do not like is the same mechanism that prevents us from seeing our qualities

Dr. Nida Chenagtsang

Day 1: What’s on your mind?

Day 5: What is not on your mind?

Day 2: How beautiful you are?

Day 6: How perfect you are?

Day 3: How emotional intelligence works?

Day 7: How to Rest.............
?

Day 4: How to free yourself from dual code?

L'INSEGNANTE | THE TEACHER

Dr. Nida Chenagtsang è un medico tradizionale tibetano e detentore del lignaggio Yuthok Nyingthig, l'unica tradizione di guarigione spirituale della Medicina Tibetana. Nato ad Amdo, nel Tibet nord-orientale, ha iniziato i suoi primi studi di medicina presso il locale ospedale di Medicina Tibetana. In seguito ha ottenuto una borsa di studio per entrare all'Università Medica Tibetana di Lhasa, dove ha completato la sua formazione medica nel 1996 con una formazione pratica presso gli ospedali di Medicina Tibetana di Lhasa e Lhoka. Oltre alla sua formazione medica, il Dr. Nida si è formato nel Vajrayana con insegnanti di tutte le scuole del Buddhismo Tibetano, specialmente nel Longchen Nyingthig della scuola Nyingma dal suo maestro principale Ani Ngawang Gyaltsen e nel lignaggio Dudjom Tersar da Chönyid Rinpoche e Sremo Dechen Yudron. Ha ricevuto insegnamenti completi nel lignaggio Yuthok Nyingthig, l'unica tradizione spirituale della Medicina Tibetana, dai suoi insegnanti Khenpo Tsultrim Gyaltsen e Khenchen Troru Tsenam, ed è stato richiesto di continuare il lignaggio da Jamyang Rinpoche della tradizione Rebkong ngakpa/ma (yogi e yogini non monastici).
Il Dr. Nida è il direttore medico e insegnante principale del Sorig Khang International e dell'Istituto Sowa Rigpa: Scuola di Medicina Tradizionale Tibetana; co-fondatore dell'Istituto Internazionale Ngakmang, istituito per preservare e mantenere la cultura Rebkong ngakpa non-monastica yogi/ini nella moderna società tibetana; e co-fondatore di Pure Land Farms: Center for Tibetan Medicine, Meditation and Rejuvenation a Los Angeles, California. Oltre al suo lavoro di medico, forma studenti in Sowa Rigpa e nella tradizione Yuthok Nyingthig in oltre quaranta paesi del mondo.

Course contents

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Songtsen Gampo is the forefather of Buddhism in Tibet. Two generations before King Trisong Detsen invited Shantarakshita and Padmasambhava to Tibet, King Songtsen Gampo cultivated the nation for its transformation, clearing pathways for the dharma to enter and ultimately permeate Tibetan culture. Without Songsten Gampo there would be no Tibetan alphabet, Lhasa would have no Jokang, and the supreme demoness of Central Tibet might still be roaming the earth unfettered.

Songtsen Gampo reigned from 617 to 650. His Yarlung dynasty was based in Central Tibet during an imperialist period in Tibetan history. Bön was the dominant religion, and Buddhism was only seminally present. No Tibetan translations of the Buddhist scriptures existed, partially because there was no written form of Tibetan, so Songsten Gampo instructed his minister Thonmi Sambota to travel to India, study Sanskrit, and develop a Tibetan script. He then commissioned the translation of several thousand texts.

His celebrated successes in battle expanded the Tibetan empire deep into Nepal and China, and it was during these battles that he gained an appreciation of the neighbouring cultures. As a reminder of the great empire that Songtsen Gampo ruled, a large pillar still stands before the Potala palace in Lhasa, erected during his reign, on which is inscribed the agreement between the Tibetan and Chinese rulers to respect each other’s borders. He studied Chinese, became skilled in the art of leadership, and most importantly, he adopted sacred codes of conduct from Buddhist scripture. Under his rule, sacred practices began to replace the shamanistic practices of the Bönpos.

Songtsen Gampo’s two queens can be credited for a great part of his cultural awareness. Bhirkuti, from Kathmandu, brought the traditions of Himalayan Buddhism. Princess Wengchin, daughter of the Tang emperor, brought a treasure trove of ancient Chinese wisdom. She travelled across the steppes to her husband with a collection of Chinese classic literature and texts on sacred astrology, geomancy, and medicine.

Many obstacles lay in Princess Wengchin’s path as she headed to Yarlung. She had a vision of a gargantuan demoness who lay sprawled across the Himalayas, so large that one limb lay in Paro, Bhutan and another lay in Western Tibet. When she arrived in Yarlung, she shared her vision with her new husband. Recognizing the value of the treasures that his bride brought to him, as well as the importance of her vision, King Songsten Gampo commissioned thirteen demoness-subjugating temples across the land, built over the demoness’s vital organs, ankles, wrists, and torso, forever binding her from wreaking havoc. The Lhasa Jokang was built over her heart centre, and Wengchin’s Buddha statue was placed inside, where it still resides. Other such temples are Trenduk Lhakhang in Tsetang and Paro Kyichu in Bhutan.

King Songtsen Gampo is considered a human emanation of Avalokiteshvara, and he was the grandfather of King Trisong Detsen. Songtsen Gampo meditated for several years in a cave that is now at the core of Potala palace, and is revered for his great patronage of Buddhism.

Through his enlightened leadership, the path was cleared for the dharma to be propagated throughout the provinces, and for Buddhism to flourish.

Terma (Tibetan: གཏེར་མ་, Wylie: gter ma; "hidden treasure") are various forms of hidden teachings that are key to Vajrayana or Tibetan Buddhist and Bon religious traditions. The belief is that these teachings were originally esoterically hidden by various adepts such as Padmasambhava and dakini such as Yeshe Tsogyal (consorts) during the 8th century, for future discovery at auspicious times by other adepts, who are known as tertöns. As such, terma represent a tradition of continuous revelation in Vajrayana or Tibetan Buddhism. Termas are a part of tantric literature.
1. Terma Tradition

Tradition holds that terma may be a physical object such as a text or ritual implement that is buried in the ground (or earth), hidden in a rock or crystal, secreted in a herb, or a tree, hidden in a lake (or water), or hidden in the sky (space). Though a literal understanding of terma is "hidden treasure", and sometimes refers to objects that are hidden away, the teachings associated should be understood as being 'concealed within the mind of the guru', that is, the true place of concealment is in the tertön's nature or essence of mind. If the concealed or encoded teaching or object is a text, it is often written in dakini script, a non-human type of code or writing that only a tertön can decipher.
In this way, one may see the tradition of terma and tertön as analogous to that of inspiration and providing a legitimate cultural forum to ensure continuation of tantric tradition, and ensuring Tibetan Buddhism's and Bön's continued relevancy in an evolving world.

The terma tradition is particularly prevalent in, and significant to, the Nyingma lineage. Two of the most famous tertön in the 20th century, Jigdral Yeshe Dorje (2nd Dudjom Rinpoche) and Dilgo Khyentse, were Nyingmapa. Tertön are also prevalent in Bön traditions and a few tertön have been Kagyupa.

Padmasambhava and his principal consorts and disciples secreted away and hid religious texts, ritual objects and relics etc., to secure and protect Buddhism during the time of decline under Langdarma. Some of these terma have been rediscovered and special terma lineages established throughout Tibet as a result. Out of this activity developed, especially within the Nyingma tradition, two ways of dharma transmission: the so-called "long oral transmission" from teacher to student in unbroken disciplic lineages, and the "short transmission" of terma. The foremost revealers of these terma were the Five Terton Kings and the Eight Lingpas. In the 19th century, some of the most famous were the Khenkong Choksum referring to Jamyang Khyentse Wangpo, Jamgon Kongtrul and Orgyen Chokgyur Lingpa.

Terma have been relayed by nāga and the dakini - of the underworld and the heavens, respectively - and have also been hidden by teachers such as the great translator Longchenpa. Sometimes terma are discovered by a master and reconcealed for a later tertön to find. (Encyclopedia: From Scholars for Scholars)

Free & Beautiful Mind

Perché Meditare?

Why Meditate?