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Ultimate Healing: The Power of Compassion
We experience illness on a physical level, but in order to be healed, we must understand where true healing within our hearts and minds. In Ultimate Healing , internationally renowned meditation master Lama Zopa Rinpoche helps us to recognize the root of illness and gives us the tools to create our future happiness. Beginning with stories of people who have recovered from disease through meditation, Rinpoche addresses the central role played by karma and by the mental habit of "labeling" in causing illness, and shows how meditation and other thought techniques for developing compassion and insight can eliminate the ultimate cause of all disease.
Ultimate Healing shows us that by transforming our minds, especially through the development of compassion, we can eliminate the ultimate cause of all disease. In addition to relating stories of people who have recovered from disease through meditation, Lama Zopa presents practical healing meditations, including white-light healing, compassion meditation, "taking and giving", and techniques to cure depression.
Ultimate Healing shows us that by transforming our minds, especially through the development of compassion, we can eliminate the ultimate cause of all disease. In addition to relating stories of people who have recovered from disease through meditation, Lama Zopa presents practical healing meditations, including white-light healing, compassion meditation, "taking and giving", and techniques to cure depression.
288 pages, Paperback
First published June 15, 2001
22 people are currently reading
182 people want to read
About the author
Thubten Zopa
147 books36 followersLama Thubten Zopa Rinpoche (Tibetan: ཐུབ་བསྟན་བཟོད་པ་, Wylie: Thub-bstan Bzod-pa, often published as Lama Zopa Rinpoche, the spiritual director of The Foundation for the Preservation of the Mahayana Tradition, is held to be the reincarnation of the Sherpa Nyingma yogi Kunsang Yeshe, the Lawudo Lama. Rinpoche was born in 1946 in Thami, not far from the cave Lawudo, in the Mount Everest region of Nepal, where his predecessor meditated for the last twenty years of his life. While his predecessor had belonged to the Sakya tradition of Tibetan Buddhism, the Lawudo Lama himself had been a great master of the complete tantric teachings of the Nyingma tradition.
Rinpoche left Thami when he was about 4 years old and was put in a Monastery that was very close to the border of Nepal and Tibet. Rinpoche stayed at this Monastery for several years until he went to Tibet and took getsul ordination in 1958, and continued his studies in Domo Geshe's monastery in Phagri, Tibet.
In 1959 Rinpoche escaped from Tibet and continued his studies in Sera Jhe monastery in Buxa Duar, in the north of India. This is where the Indian Government housed the monks from Sera, Ganden and Drepung Monasteries who wanted to continue their studies, along with monks from the other sects. It was at Bux a Duar that Rinpoche became the disciple of Geshe Rabten Rinpoche and then of Lama Thubten Yeshe. Frida Bedi then invited him to join her school for incarnate lamas in Dalhousie where they were given the chance to learn English for 6 months. Upon the completion returned to Buxa Duar and his studies.
Lama Yeshe and Zopa Rinpoche's contact with Westerners began in 1965 in Darjeeling, when they met Princess Zina Rachevsky from Russia. She became the Lamas' first Western student. In 1969 they founded the Nepal Mahayana Gompa Center at Kopan, above Boudhnath Stupa in Kathmandu, Nepal. At the insistence of Zina Rachevsky the Lamas started to teach courses on Buddhism for Westerns at Kopan.
In 1971 Rinpoche took gelong ordination from His Holiness Ling Rinpoche in Bodh Gaya. By 1975, twelve centers had started. In 1976, the growing worldwide organization was named by Lama Yeshe 'the Foundation for the Preservation of the Mahayana Tradition'(FPMT). The FPMT is an organization devoted to the transmission of the Mahayana Buddhist tradition and values worldwide through teaching, meditation and service.
There are 147 FPMT centers and projects worldwide as of March 2007.
FPMT currently has 8 standard Buddhist education programs that are taught in many of the centers. Two of these, the Masters Program and the Basic Program are committed courses of 6 and 5 years of study respectively. Based on the great philosophical texts studied in the monasteries of Tibet, FPMT holds to rigid standards of translation and has a passion for authentic texts to ensure that complete accuracy of the meaning found within these profound texts is not forfeited in the transmission from East to West.
Lama Zopa Rinpoche has many other projects around the world; one of the most important is the 500ft Maitreya Statue that Rinpoche is building in Bodh Gaya that will include schools, hospitals and other social projects such as Leprosy clinics (these social projects are already in existence and have been functioning for the last
15 years). Some of the other projects that Rinpoche has founded are Sera Jhe food fund – which offers breakfast, lunch and dinner everyday to 2700 monks. The Lama Tsong Khapa Teacher Fund offers an allowance to the
main 100 teachers in the Gelukpa tradition from various monasteries. Rinpoche also has a number of other funds that are for building holy objects, such as Stupas, prayer wheels etc. Rinpoche has a very strong interest in collecting texts from all the different traditions.
Rinpoche left Thami when he was about 4 years old and was put in a Monastery that was very close to the border of Nepal and Tibet. Rinpoche stayed at this Monastery for several years until he went to Tibet and took getsul ordination in 1958, and continued his studies in Domo Geshe's monastery in Phagri, Tibet.
In 1959 Rinpoche escaped from Tibet and continued his studies in Sera Jhe monastery in Buxa Duar, in the north of India. This is where the Indian Government housed the monks from Sera, Ganden and Drepung Monasteries who wanted to continue their studies, along with monks from the other sects. It was at Bux a Duar that Rinpoche became the disciple of Geshe Rabten Rinpoche and then of Lama Thubten Yeshe. Frida Bedi then invited him to join her school for incarnate lamas in Dalhousie where they were given the chance to learn English for 6 months. Upon the completion returned to Buxa Duar and his studies.
Lama Yeshe and Zopa Rinpoche's contact with Westerners began in 1965 in Darjeeling, when they met Princess Zina Rachevsky from Russia. She became the Lamas' first Western student. In 1969 they founded the Nepal Mahayana Gompa Center at Kopan, above Boudhnath Stupa in Kathmandu, Nepal. At the insistence of Zina Rachevsky the Lamas started to teach courses on Buddhism for Westerns at Kopan.
In 1971 Rinpoche took gelong ordination from His Holiness Ling Rinpoche in Bodh Gaya. By 1975, twelve centers had started. In 1976, the growing worldwide organization was named by Lama Yeshe 'the Foundation for the Preservation of the Mahayana Tradition'(FPMT). The FPMT is an organization devoted to the transmission of the Mahayana Buddhist tradition and values worldwide through teaching, meditation and service.
There are 147 FPMT centers and projects worldwide as of March 2007.
FPMT currently has 8 standard Buddhist education programs that are taught in many of the centers. Two of these, the Masters Program and the Basic Program are committed courses of 6 and 5 years of study respectively. Based on the great philosophical texts studied in the monasteries of Tibet, FPMT holds to rigid standards of translation and has a passion for authentic texts to ensure that complete accuracy of the meaning found within these profound texts is not forfeited in the transmission from East to West.
Lama Zopa Rinpoche has many other projects around the world; one of the most important is the 500ft Maitreya Statue that Rinpoche is building in Bodh Gaya that will include schools, hospitals and other social projects such as Leprosy clinics (these social projects are already in existence and have been functioning for the last
15 years). Some of the other projects that Rinpoche has founded are Sera Jhe food fund – which offers breakfast, lunch and dinner everyday to 2700 monks. The Lama Tsong Khapa Teacher Fund offers an allowance to the
main 100 teachers in the Gelukpa tradition from various monasteries. Rinpoche also has a number of other funds that are for building holy objects, such as Stupas, prayer wheels etc. Rinpoche has a very strong interest in collecting texts from all the different traditions.
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Displaying 1 - 8 of 8 reviews
June 7, 2021
A beautiful book about the healing power of compassion. Lama Zopa Rinpoche is a real Bodhisattva. Very inspiring.
“Since healing essentially comes from our mind, not from our body, it is important to understand the nature of the mind. The intrinsic nature of the mind is pure in the sense that it is not one with the faults of the mind, with the disturbing thoughts and obscurations. All the faults of our mind — our selfishness, ignorance, anger, attachment, guilt, and other disturbing thoughts — are temporary, not permanent and everlasting. And since the cause of our suffering, our disturbing thoughts and obscurations, is temporary, our suffering is also temporary.
The mind is also empty of true existence, of existence from its own side. This quality of mind, known as Buddha Nature, gives us the potential to free ourselves completely from all suffering, including disease, and the causes of suffering and to achieve any happiness we wish, including the peerless happiness of enlightenment. Since the mind has all this potential, we do not need to feel depressed or hopeless. It is not as if we have to experience problems forever. We have incredible freedom to develop our mind in any way that we wish. It is simply a question of finding the right way to use the potential of our mind.” (p. 3)
*
“The mind and the body are two distinct phenomena. Mind is defined as that which is clear and perceives objects. Like reflections appearing in a mirror, objects appear clearly to the mind, and the mind is able to recognize them. Whereas the body is substantial, the mind is formless, without color or shape. Whereas the body disintegrates after death, the mind continues from life to life. It is not uncommon to hear of people in both the East and the West who are able to remember past lives and to see future lives, not only their own but also those of others. Some are born with this capacity; others develop it through meditation. Some people can remember lives hundreds or thousands of years ago. When Lama Yeshe, who guided me for many years, visited the pyramids in Egypt, he was able to remember that he had lived there in a past life.
The point is that even though many people do not believe in past and future lives, no one has actually proved that past and future lives do not exist. On the other hand, many people have realized that past lives exist because they remember them very clearly, just as we remember what we did yesterday. They realize the truth of reincarnation because they have the capacity of mind to see past and future lives.” (p. 3-4)
*
“The root of our problems is within our mind. It is our unskillful ways of thinking. We have to recognize the right ways of thinking, which bring happiness, and the wrong ways of thinking, which bring suffering. With one way of thinking, we have problems in our life; with another way of thinking, we don't. In other words, happiness and suffering come from our own mind. Our mind creates our life.”
*
“Healing our mind is crucial, because otherwise our problems, which are beginningless, become endless. We may use medicine or some other external means to heal a particular disease, but the disease will return unless we heal our mind. If we do nothing to heal our mind, there is always the danger that we will again create the cause of the disease, that we will repeat the actions that caused us to become physically unhealthy. We will then experience the same illness in future lives, or even in this life. Curing disease through external means is not the best solution because the cause of disease is not external. Bacteria, viruses, spirits, and so forth may act as external conditions for disease, but disease itself has no external cause. In the West, however, the external conditions for a particular disease are usually regarded as its cause. The cause of disease is not external; it is in the mind – or we could say, it is the mind. Disease is caused by our self-cherishing, ignorance, anger, attachment, and other delusions and by the negative actions motivated by these negative thoughts. Our negative thoughts and actions leave imprints on our mind, which then manifest as disease or other problems. The imprints also make it possible for disturbing thoughts and negative actions to arise again.
A physical sign necessarily has a physical cause, but the physical cause arises because of the inner cause, the imprints left on the mind by negative thoughts and actions. To fully understand disease, we have to understand the inner cause, which is the actual cause of disease and which also creates the physical conditions for disease. As long as we ignore its inner cause, we have no real cure for disease. We must study its development and recognize that its cause is in the mind. Once we recognize this, we will automatically understand that the healing of disease also has to come from the mind. (p. 4-5)”
*
“Meditation not only heals disease but brings great peace to the mind. It is the nature of positive thoughts to make us feel calm and relaxed. The best positive thoughts for healing are loving kindness and compassion. Loving kindness is the wish that others have happiness and the causes of happiness; great loving kindness is taking the responsibility upon ourselves to bring others happiness and its causes. Compassion is the wish that others be free from suffering and the causes of suffering; great compassion is taking the responsibility upon ourselves to free others from suffering and its causes. Generating these positive attitudes can heal disease. Compassion is the best healer. The most powerful healing comes from developing compassion for all other living beings, irrespective of their race, nationality, religious belief, or relationship to us. We need to feel compassion for all living beings, every single one of whom wants happiness and does not want suffering. We need to develop not only compassion, the wish to free everyone from all suffering, but great compassion, which means taking upon ourselves the responsibility for doing this. This brings deep and powerful healing. (p. 7)”
*
“By healing our mind with great compassion, we will be able to solve all our own problems and those of others. The positive thought of compassion will not only help us to recover from sickness but bring us peace, happiness, and satisfaction. It will enable us to enjoy life. It will also bring peace and happiness to our family and friends and to other people around us. Because we will have no negative thoughts toward them, the people — and even the animals — we deal with will feel happy. If we have loving kindness and compassion, our prime concern will always be not to hurt others, and this itself is healing. A compassionate person is the most powerful healer, not only of their own disease and other problems, but of those of others. A person with loving kindness and compassion heals others simply by existing. (p. 8)”
*
“The transformation of the mind is the ultimate healing. I may be the one saying all this, but the actual healing has to come from you, from your own mind. The healing comes through your meditation, through your positive thinking, which basically means through your own wisdom and compassion. Meditation on emptiness and on loving kindness and compassion ends the need for healing. Through this ultimate healing, you will never have to experience disease again. (p. 10)”
*
“The real miracle is when someone is able to stop the cause of suffering and create the cause of happiness by learning that their own mind is the source of their suffering and happiness. The real miracle is to transform our mind, because this will take care of us for many lifetimes. Our positive attitude will stop us from creating the cause of problems, thus ensuring our happiness not only in this life but in hundreds, or even thousands, of future lives up to enlightenment. This is the greatest success. (p. 30)”
*
“To accomplish the vast work of bringing all living beings happiness, especially the peerless happiness of full enlightenment, we need to become enlightened. To guide others perfectly, we need to develop the inner qualities of our mind, especially omniscient wisdom, compassion for all beings, and the perfect power to reveal the methods to help others. These qualities are vital in healing ourselves and all other living beings. Enlightenment means cessation of ignorance, anger, attachment, and all other unhealthy thoughts, as well as cessation of even their subtle imprints, and completion of all realizations. And enlightenment is achieved through mental development. We need to develop both compassion and wisdom. We need to develop not only the wisdom that understands conventional reality, especially the causes of happiness and suffering, but also the wisdom that understands ultimate reality, because it is only then that we can eliminate the ignorance that is the root of all suffering and its causes and achieve liberation.
Normally, before we can teach others about literature, philosophy, science, or handicrafts we ourselves need to be qualified to teach. For example, before doctors can train other people to become doctors, they must have the knowledge and clinical skills needed to diagnose even obscure diseases. In a similar way, we cannot lead all living beings to the state of full enlightenment unless we are perfectly qualified through development of the positive qualities of mind, especially compassion and wisdom. Only then can we really help others. The purpose of our life is to heal every single living being's body and mind of all suffering and its causes and to bring every one of them to the ultimate, everlasting happiness of full enlightenment. Developing our inner qualities of wisdom and compassion is the way to heal our own mind and body, and through this we will then also be able to heal others. (p. 31)”
*
“A loving, compassionate person heals others simply by existing. Wherever they are, compassionate people are healing, because they do everything they can to help others with their body, speech, and mind. Merely being near a compassionate person heals us because it brings us peace and happiness. Simply seeing the face of a kind, warmhearted person makes us feel happy. (p. 51)”
― Lama Zopa Rinpoche, Ultimate Healing: The Power of Compassion
“Since healing essentially comes from our mind, not from our body, it is important to understand the nature of the mind. The intrinsic nature of the mind is pure in the sense that it is not one with the faults of the mind, with the disturbing thoughts and obscurations. All the faults of our mind — our selfishness, ignorance, anger, attachment, guilt, and other disturbing thoughts — are temporary, not permanent and everlasting. And since the cause of our suffering, our disturbing thoughts and obscurations, is temporary, our suffering is also temporary.
The mind is also empty of true existence, of existence from its own side. This quality of mind, known as Buddha Nature, gives us the potential to free ourselves completely from all suffering, including disease, and the causes of suffering and to achieve any happiness we wish, including the peerless happiness of enlightenment. Since the mind has all this potential, we do not need to feel depressed or hopeless. It is not as if we have to experience problems forever. We have incredible freedom to develop our mind in any way that we wish. It is simply a question of finding the right way to use the potential of our mind.” (p. 3)
*
“The mind and the body are two distinct phenomena. Mind is defined as that which is clear and perceives objects. Like reflections appearing in a mirror, objects appear clearly to the mind, and the mind is able to recognize them. Whereas the body is substantial, the mind is formless, without color or shape. Whereas the body disintegrates after death, the mind continues from life to life. It is not uncommon to hear of people in both the East and the West who are able to remember past lives and to see future lives, not only their own but also those of others. Some are born with this capacity; others develop it through meditation. Some people can remember lives hundreds or thousands of years ago. When Lama Yeshe, who guided me for many years, visited the pyramids in Egypt, he was able to remember that he had lived there in a past life.
The point is that even though many people do not believe in past and future lives, no one has actually proved that past and future lives do not exist. On the other hand, many people have realized that past lives exist because they remember them very clearly, just as we remember what we did yesterday. They realize the truth of reincarnation because they have the capacity of mind to see past and future lives.” (p. 3-4)
*
“The root of our problems is within our mind. It is our unskillful ways of thinking. We have to recognize the right ways of thinking, which bring happiness, and the wrong ways of thinking, which bring suffering. With one way of thinking, we have problems in our life; with another way of thinking, we don't. In other words, happiness and suffering come from our own mind. Our mind creates our life.”
*
“Healing our mind is crucial, because otherwise our problems, which are beginningless, become endless. We may use medicine or some other external means to heal a particular disease, but the disease will return unless we heal our mind. If we do nothing to heal our mind, there is always the danger that we will again create the cause of the disease, that we will repeat the actions that caused us to become physically unhealthy. We will then experience the same illness in future lives, or even in this life. Curing disease through external means is not the best solution because the cause of disease is not external. Bacteria, viruses, spirits, and so forth may act as external conditions for disease, but disease itself has no external cause. In the West, however, the external conditions for a particular disease are usually regarded as its cause. The cause of disease is not external; it is in the mind – or we could say, it is the mind. Disease is caused by our self-cherishing, ignorance, anger, attachment, and other delusions and by the negative actions motivated by these negative thoughts. Our negative thoughts and actions leave imprints on our mind, which then manifest as disease or other problems. The imprints also make it possible for disturbing thoughts and negative actions to arise again.
A physical sign necessarily has a physical cause, but the physical cause arises because of the inner cause, the imprints left on the mind by negative thoughts and actions. To fully understand disease, we have to understand the inner cause, which is the actual cause of disease and which also creates the physical conditions for disease. As long as we ignore its inner cause, we have no real cure for disease. We must study its development and recognize that its cause is in the mind. Once we recognize this, we will automatically understand that the healing of disease also has to come from the mind. (p. 4-5)”
*
“Meditation not only heals disease but brings great peace to the mind. It is the nature of positive thoughts to make us feel calm and relaxed. The best positive thoughts for healing are loving kindness and compassion. Loving kindness is the wish that others have happiness and the causes of happiness; great loving kindness is taking the responsibility upon ourselves to bring others happiness and its causes. Compassion is the wish that others be free from suffering and the causes of suffering; great compassion is taking the responsibility upon ourselves to free others from suffering and its causes. Generating these positive attitudes can heal disease. Compassion is the best healer. The most powerful healing comes from developing compassion for all other living beings, irrespective of their race, nationality, religious belief, or relationship to us. We need to feel compassion for all living beings, every single one of whom wants happiness and does not want suffering. We need to develop not only compassion, the wish to free everyone from all suffering, but great compassion, which means taking upon ourselves the responsibility for doing this. This brings deep and powerful healing. (p. 7)”
*
“By healing our mind with great compassion, we will be able to solve all our own problems and those of others. The positive thought of compassion will not only help us to recover from sickness but bring us peace, happiness, and satisfaction. It will enable us to enjoy life. It will also bring peace and happiness to our family and friends and to other people around us. Because we will have no negative thoughts toward them, the people — and even the animals — we deal with will feel happy. If we have loving kindness and compassion, our prime concern will always be not to hurt others, and this itself is healing. A compassionate person is the most powerful healer, not only of their own disease and other problems, but of those of others. A person with loving kindness and compassion heals others simply by existing. (p. 8)”
*
“The transformation of the mind is the ultimate healing. I may be the one saying all this, but the actual healing has to come from you, from your own mind. The healing comes through your meditation, through your positive thinking, which basically means through your own wisdom and compassion. Meditation on emptiness and on loving kindness and compassion ends the need for healing. Through this ultimate healing, you will never have to experience disease again. (p. 10)”
*
“The real miracle is when someone is able to stop the cause of suffering and create the cause of happiness by learning that their own mind is the source of their suffering and happiness. The real miracle is to transform our mind, because this will take care of us for many lifetimes. Our positive attitude will stop us from creating the cause of problems, thus ensuring our happiness not only in this life but in hundreds, or even thousands, of future lives up to enlightenment. This is the greatest success. (p. 30)”
*
“To accomplish the vast work of bringing all living beings happiness, especially the peerless happiness of full enlightenment, we need to become enlightened. To guide others perfectly, we need to develop the inner qualities of our mind, especially omniscient wisdom, compassion for all beings, and the perfect power to reveal the methods to help others. These qualities are vital in healing ourselves and all other living beings. Enlightenment means cessation of ignorance, anger, attachment, and all other unhealthy thoughts, as well as cessation of even their subtle imprints, and completion of all realizations. And enlightenment is achieved through mental development. We need to develop both compassion and wisdom. We need to develop not only the wisdom that understands conventional reality, especially the causes of happiness and suffering, but also the wisdom that understands ultimate reality, because it is only then that we can eliminate the ignorance that is the root of all suffering and its causes and achieve liberation.
Normally, before we can teach others about literature, philosophy, science, or handicrafts we ourselves need to be qualified to teach. For example, before doctors can train other people to become doctors, they must have the knowledge and clinical skills needed to diagnose even obscure diseases. In a similar way, we cannot lead all living beings to the state of full enlightenment unless we are perfectly qualified through development of the positive qualities of mind, especially compassion and wisdom. Only then can we really help others. The purpose of our life is to heal every single living being's body and mind of all suffering and its causes and to bring every one of them to the ultimate, everlasting happiness of full enlightenment. Developing our inner qualities of wisdom and compassion is the way to heal our own mind and body, and through this we will then also be able to heal others. (p. 31)”
*
“A loving, compassionate person heals others simply by existing. Wherever they are, compassionate people are healing, because they do everything they can to help others with their body, speech, and mind. Merely being near a compassionate person heals us because it brings us peace and happiness. Simply seeing the face of a kind, warmhearted person makes us feel happy. (p. 51)”
― Lama Zopa Rinpoche, Ultimate Healing: The Power of Compassion
November 15, 2016
Eu gosto muito dos textos e da filosofia budistas. Procuro seguir os ensinamentos na minha vida, embora nem sempre seja fácil (geralmente não é).
Este livro fala sobre a cura de doenças e da possibilidade de usarmos momentos de sofrimento para evoluirmos e purificarmos nosso carma.
Ele fala sobre os principais pontos da filosofia budista e ensina algumas medicações com ênfase em processos de doenças, tanto pessoais como de alguém conhecido.
Todos esses pontos são muito bons.
De qualquer forma, minha nota não foi máxima porque, apesar da sabedoria extrema do Lama Zopa Rinpoche e do meu enorme respeito por ele, há muitas coisas no livro com as quais eu não concordo, talvez por seu médica, e acho impróprio ser colocado da forma como foi.
Este livro fala sobre a cura de doenças e da possibilidade de usarmos momentos de sofrimento para evoluirmos e purificarmos nosso carma.
Ele fala sobre os principais pontos da filosofia budista e ensina algumas medicações com ênfase em processos de doenças, tanto pessoais como de alguém conhecido.
Todos esses pontos são muito bons.
De qualquer forma, minha nota não foi máxima porque, apesar da sabedoria extrema do Lama Zopa Rinpoche e do meu enorme respeito por ele, há muitas coisas no livro com as quais eu não concordo, talvez por seu médica, e acho impróprio ser colocado da forma como foi.
October 31, 2017
Irresistible book, hard to put down. Lama Zopa’s ideas are clear and concise, his treatment of his subject is passionate and knowledgeable, and he doesn’t pull the punches. As someone who lives on the periphery of Buddhist thought (being married to a dedicated practitioner), for me reading this book felt at times a little preachy, but the ideas are solid and consistent. The material in part 1 is practical and (potentially, if one accepts the inherent belief system), immediately useful.
I am a bit at a loss regarding part 2, the descriptions of the practices: this section of the book begins with an admonition that one must choose which practices to engage in under the auspices and advice of a qualified lama. This would make part 2 less useful to someone who was just a casual reader. This section of the book feels more like it’s intended for people who are already formally practising, probably as Lama Zopa’s students. This book was cobbled together from lecture notes imparted over a ten-year period, so this would make sense.
Overall a great introduction to Mahayana Buddhist philosophy as it applies to the themes of disease and heath. Recommended for people who already have a basic understanding of Buddhist precepts.
I am a bit at a loss regarding part 2, the descriptions of the practices: this section of the book begins with an admonition that one must choose which practices to engage in under the auspices and advice of a qualified lama. This would make part 2 less useful to someone who was just a casual reader. This section of the book feels more like it’s intended for people who are already formally practising, probably as Lama Zopa’s students. This book was cobbled together from lecture notes imparted over a ten-year period, so this would make sense.
Overall a great introduction to Mahayana Buddhist philosophy as it applies to the themes of disease and heath. Recommended for people who already have a basic understanding of Buddhist precepts.
This entire review has been hidden because of spoilers.
July 14, 2019
one must read.
May 25, 2021
Jam packed with informative and helpful practices for all sentient beings 💗
July 27, 2007
An incredibly well written book about healing and how it must come from the spirit. Very much up the alley of Chinese Medicine. Heiner Freuhauf always says that all disease is disease of the heart and this book speaks right to that through Buddhist ideals. It is a roadmap for healing any and all diseases through cultivating one's compassion thereby healing one's heart.
April 14, 2016
Una práctica de sanación para mi vida. Me enfoca en darle un sentido a todo lo que practico diariamente, el que todos los seres sean libres de su sufrimiento, y sean constantemente felices y satisfechos
September 28, 2010
This is a great book for those new to buddhism, and especially those interested in the buddhist psychology.
Displaying 1 - 8 of 8 reviews