Devotion, a Lamp That Illuminates the Ground: Non-Referential Devotional Affect in Great Completeness
I explore how devotion (mos gus) is re-interpreted as non-dual and non-conceptual through Mahāyoga tantric creation (skyed) and completion (rdzogs) stage practices as an expression of the ground (bzhi) for Longchenpa (klong chen rab ‘byams, 1308-1364) and Jigme Lingpa (‘jigs med gling pa, 1730-1785)...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
MDPI
[2020]
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| In: |
Religions
Year: 2020, Volume: 11, Issue: 3 |
| Further subjects: | B
Nyingma
B Vajrayana Buddhism B great completeness B Tantra |
| Online Access: |
Presumably Free Access Volltext (Verlag) Volltext (doi) |
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| 520 | |a I explore how devotion (mos gus) is re-interpreted as non-dual and non-conceptual through Mahāyoga tantric creation (skyed) and completion (rdzogs) stage practices as an expression of the ground (bzhi) for Longchenpa (klong chen rab ‘byams, 1308-1364) and Jigme Lingpa (‘jigs med gling pa, 1730-1785). Devotion, a felt-sense, allows for there to be something akin to a residue from these mental constructs that allows for a practitioner to carry over her experience into a later phase of meditation. Firstly, devotion, as an affect is necessarily non-dual because tantra entails pure perception (dag snang). Secondly, I demonstrate that for Longchenpa, tantra is a method that relies on non-conceptual frameworks. Finally, I address how devotion pivots ordinary mind (sems) towards recognizing this ground. Through this progression, there is a profound synchronicity between full-on openness to devotion and the infinitely spacious reality. | ||
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