Download Mindfulness as Medicine: A Story of Healing Body and Spirit by Dang Nghiem PDF

By Dang Nghiem

Prior to she grew to become a Buddhist nun within the culture of Thich Nhat Hanh, Sister Dang Nghiem was once a physician. She'd traveled a long way in her forty three years. Born throughout the Tet Offensive and a part of the amnesty for Amerasian teenagers of the overdue Nineteen Seventies, Dang Nghiem arrived during this state almost penniless and without domestic. She lived with 3 foster households, yet graduated highschool with honors, earned undergraduate levels, and have become a physician. whilst the fellow she concept she'd spend her existence with by surprise drowned, Sister Dang Nghiem left medication and joined the monastic group of Thich Nhat Hanh.
It is from this vantage aspect that Dang Nghiem writes approximately her trip of therapeutic. Devastated by way of the prognosis and signs of Lyme, she learned that she was once additionally reliving some of the unresolved traumas from past in her existence. She utilized either her clinical wisdom and her complex figuring out and perform of mindfulness to therapeutic. via meditation she ultimately got here to appreciate what it potential to “master" suffering.
In Mindfulness as medication Sister Dang Nghiem leads readers via her profound trip of therapeutic and stocks step by step instructions for the ideas she used to embody and remodel her suffering.
“Suffering could be remodeled and cured at its roots...Suffering is an artwork that may be discovered and mastered...We would not have to run clear of it anymore...The artwork of ache can lead to deep appreciation for all times in addition to profound peace, pleasure, and love for ourselves and different beings."—Sister Dang Nghiem

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Additional info for Mindfulness as Medicine: A Story of Healing Body and Spirit

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9) Ce pur mental, origine de toutes choses, brille sur tout par l'éclat de sa propre perfection, mais les gens de ce monde ne prennent pas conscience de Lui, car ils ne considèrent comme mental que ce qui voit, entend, sent, connaît. Leur compréhension étant voilée par les perceptions de la vue, de l'ouïe, des sentiments et du savoir, ils ne perçoivent pas la magnificence de la Substance Primordiale. S'ils étaient seulement capables d'éliminer, en un éclair, toute imagination, cette Substance Primordiale se manifesterait d'Elle-même, comme le soleil s'élevant à travers l'espace illumine l'univers entier sans rencontrer ni obstacle ni limite.

Ici, il est utilisé en deux sens : l'Absolu en soi, et l'Absolu manifesté dans les Bouddhas (et dans les autres êtres). La dernière phrase fait allusion à l'histoire, d'un homme qui accueillit chez lui un étranger croyant recevoir son fils disparu ; plus tard seulement, il découvrit qu'il avait eu affaire à un vulgaire voleur. Mais entre temps, ce dernier avait fait main basse sur une bonne partie des biens de son hôte. On évoque souvent cette histoire pour illustrer le danger de prendre, par erreur, le faux pour le vrai.

283, écrit à propos de « fei hsin » (acitta) dont la signification est exactement la même : « ce que nous connaissons et appelons le mental dans le raisonnement discursif est non- mental (acitta) bien que sans ce mental, le mental ne puisse être atteint ». « L'Absolu » est la traduction; de « juju » (bhûtatathatâ), synonyme de: « Mental cosmique ». (5) Manjusri représente la loi primordiale, et Samantabhadra le devenir. Le premier symbolise l'aspect de la Réalité en tant que vide illimité, et le second représente les possibilités innombrables audelà du monde des phénomènes.

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