Wabi-sabi A Japanese tea house which reflects the wabi-sabi aesthetic in Kenroku-en (兼六園) Garden Wabi-sabi (侘寂?) represents a comprehensive Japanese world view or aesthetic centered on the acceptance of transience and imperfection. The aesthetic is sometimes described as one of beauty that is "imperfect, impermanent, and incomplete".[1] It is a concept derived from the Buddhist teaching of the three marks of existence (三法印, sanbōin?), specifically impermanence (無常, mujō?), the other two being suffering (苦, ku?) Description[edit] "Wabi-sabi is the most conspicuous and characteristic feature of traditional Japanese beauty and it occupies roughly the same position in the Japanese pantheon of aesthetic values as do the Greek ideals of beauty and perfection in the West".[1] "If an object or expression can bring about, within us, a sense of serene melancholy and a spiritual longing, then that object could be said to be wabi-sabi The words wabi and sabi do not translate easily. Western use[edit]
La procrastination : pistes, outils et méthodes. - Mieux-Etre.org. Vandenbosch David Au départ, souvent dans les jeunes années, vous arriviez à gérer beaucoup de tâches dans les dernières minutes. Cela était une source de stress mais également à la base d’une certaine fierté. Les conséquences étaient relativement circonscrites et, excepté quelques interros ratées ou de temps en temps une arrivée en retard dans votre club de sport, vous ne vous en tiriez pas souvent avec les honneurs. Les années passent, la matière s’épaissit, les responsabilités s’étoffent, vous devez faire face à des études supérieures, un travail, une maison, des travaux, des factures, des enfants,… Et votre rempart petit à petit s’ébrèche, vous constatez de plus en plus les conséquences de ce « tout à la dernière minute », vous arrivez hors délais, vous payez des frais de vos retards, vous laissez en friche certains de vos amis, vous arrêtez d’effectuer le suivi d’un client important,… Première étape : Quel procrastinateur êtes-vous ? Comment s’effectue un tel choix ? De l’observation à l’action
Anattā Buddhist doctrine of "non-self" Etymology and nomenclature [edit] Anattā is a composite Pali word consisting of an (not) and attā (self-existent essence).[8] The term refers to the central Buddhist concept that there is no phenomenon that has "self" or essence. It is one of the three characteristics of all existence, together with dukkha (suffering, dissatisfaction) and anicca (impermanence).[8] Anattā is synonymous with Anātman (an + ātman) in Sanskrit Buddhist texts.[9] In some Pali texts, ātman of Vedic texts is also referred to with the term Attan, with the sense of "soul".[8] An alternate use of Attan or Atta is "self, oneself, essence of a person", driven by the Vedic-era Brahmanical belief that atman is the permanent, unchangeable essence of a living being, or the true self.[8][9] In early Buddhist texts The concept of Anattā appears in numerous Sutras of the ancient Buddhist Nikāya texts (Pali canon). According to Collins, the Suttas present the doctrine in three forms.
Pratītyasamutpāda Pratītyasamutpāda (Sanskrit: प्रतीत्यसमुत्पाद; Pali: पटिच्चसमुप्पाद paṭiccasamuppāda) is commonly translated as dependent origination or dependent arising. The term is used in the Buddhist teachings in two senses: On a general level, it refers to one of the central concepts in the Buddhist tradition—that all things arise in dependence upon multiple causes and conditions.On a specific level, the term is also used to refer to a specific application of this general principle—namely the twelve links of dependent origination. Etymology[edit] Pratityasamutpada (Sanskrit: प्रतीत्यसमुत्पाद) consists of two terms: pratitya: "having depended"samutpada: "arising", "rise, production, origin"[web 1] The term has been translated into English variously as dependent origination, dependent arising,[citation needed] interdependent co-arising,[citation needed] conditioned arising,[citation needed] and conditioned genesis. The Dalai Lama explains: In Sanskrit the word for dependent-arising is pratityasamutpada.
Mono no aware Mono no aware (物の哀れ?), literally "the pathos of things", and also translated as "an empathy toward things", or "a sensitivity to ephemera", is a Japanese term for the awareness of impermanence (無常, mujō?), or transience of things, and both a transient gentle sadness (or wistfulness) at their passing as well as a longer, deeper gentle sadness about this state being the reality of life. Origins[edit] The term was coined in the 18th century by the Edo period Japanese cultural scholar Motoori Norinaga and was originally a concept used in his literary criticism of The Tale of Genji, later applied to other seminal Japanese works including the Man'yōshū. It became central to his philosophy of literature and eventually to Japanese cultural tradition. Etymology[edit] The phrase is derived from the Japanese word mono (物?) In contemporary culture[edit] In the book A Lonely Resurrection by Barry Eisler, a character describes the concept of mono no aware as "the sadness of being human See also[edit]
Méditation: comment la pratiquer au travail Les sources de stress sont en forte progression dans les entreprises. Parmi les méthodes et techniques pour aider les salariés à y faire face, la méditation est de plus en plus reconnue, avec le but de reprendre sa liberté face à des évènements et faire face à des émotions qui nous submergent. La méditation "de pleine conscience", traduction de mindfulness et développée aux Etats-Unis, est la plus adaptée dans ce contexte. Le principe est simple: "il s'agit de porter notre attention sur ce qui est, ici et maintenant, instant après instant", décrit Emmanuel Faure, consultant et instructeur de méditation en entreprise. Aisé à décrire, mais moins à pratiquer. Cette concentration sur l'instant est en effet à l'opposé de nos comportements habituels, influencés par nos pensées négatives, nos projections sur l'avenir, nos peurs et les exigences de performance auxquelles nous nous astreignons. Mais elle s'apprend. Offre limitée. 2 mois pour 1€ sans engagement Stopper les ruminations mentales
Impermanence Philosophical concept Dharmic religions[edit] The Pali word for impermanence, anicca, is a compound word consisting of "a" meaning non-, and "nicca" meaning "constant, continuous, permanent".[1] While 'nicca' is the concept of continuity and permanence, 'anicca' refers to its exact opposite; the absence of permanence and continuity. Buddhism[edit] Impermanence, called anicca (Pāli) or anitya (Sanskrit), appears extensively in the Pali Canon[1] as one of the essential doctrines of Buddhism.[1][5][6] The doctrine asserts that all of conditioned existence, without exception, is "transient, evanescent, inconstant".[1] All temporal things, whether material or mental, are compounded objects in a continuous change of condition, subject to decline and destruction.[1][2] All physical and mental events are not metaphysically real. Rupert Gethin on Four Noble Truths says:[19] Hinduism[edit] Western philosophy[edit] Plato rejected impermanence, arguing against Heraclitus:[30] In arts and culture[edit]
Nirvana Nirvāṇa (Sanskrit: निर्वाण; Pali: निब्बान nibbāna ; Prakrit: णिव्वाण) literally means "blown out", as in a candle.[1] It is most commonly associated with Buddhism.[web 1] In Indian religions, the attainment of nirvana is moksha,[note 1] liberation from the cycle of rebirth.[3][note 2] In the Buddhist context nirvana refers to the imperturbable stillness of mind after the fires of desire, aversion, and delusion have been finally extinguished.[1] In Hindu philosophy, it is the union with the divine ground of existence Brahman (Supreme Being) and the experience of blissful egolessness. Etymology[edit] Phonetics[edit] ni (nir, nis, nih): out, away from, without, a term that is used to negateva: blowing as in blowing of the wind and also as smelling[6]na: nor, never, do not, did not, should not[7] Vana is forest in/of the forest/forests; composed of flowers and other items of the forest.,[7] but vana has both phones van and va. Abhidharma[edit] Origins[edit] Jainism[edit] Buddhism[edit] Moksha[edit]
Saudade Saudade (European Portuguese: [sɐwˈðaðɨ], Brazilian Portuguese: [sawˈdadi] or [sawˈdadʒi], Galician: [sawˈðaðe]; plural saudades)[1] is a Portuguese and Galician word that has no direct translation in English. It describes a deep emotional state of nostalgic or profound melancholic longing for an absent something or someone that one loves. Moreover, it often carries a repressed knowledge that the object of longing may never return.[2] A stronger form of saudade may be felt towards people and things whose whereabouts are unknown, such as a lost lover, or a family member who has gone missing. Saudade was once described as "the love that remains" after someone is gone. Saudade is the recollection of feelings, experiences, places or events that once brought excitement, pleasure, well-being, which now triggers the senses and makes one live again. In Brazil, the day of Saudade is officially celebrated on 30 January.[3][4] History[edit] Origins[edit] Definition[edit] Elements[edit] Music[edit]
Comment méditer chez soi - Comment pratiquer la méditation © Jupiter Postures, respiration, fréquence… Utiliser sa force mentale pour trouver la paix est plus simple qu’on ne le croit. Petit précis en sept étapes à l’usage de ceux qui veulent apprendre comment pratiquer la méditation au quotidien. Laurence Lemoine Quand le stress nous asphyxie, nous sommes comme la montagne encerclée de nuages. Du zen au tantra, du yoga au tai-chi, les techniques sont variées mais reposent toutes sur les mêmes bases : une posture ou un mouvement juste, un travail de respiration, une présence attentive à l’instant. Le mot d’ordre de cette séance sera donc : « Essayez. » Ne cherchez pas à vous conformer strictement à ce qui vous est proposé ici. 1 - Trouvez le bon moment Tout dépend de ce que vous en attendez. L’idéal est de choisir un moment et une durée déterminés (par exemple juste avant le petit déjeuner, pendant dix minutes) et d’essayer de s’y tenir. 2 - Créez l’environnement adéquat
Buddhism | National Geographic Society Buddhism is one of the world’s major religions. It originated in India in 563–483 B.C.E. with Siddhartha Gautama, and over the next millennia it spread across Asia and the rest of the world. Buddhists believe that human life is a cycle of suffering and rebirth, but that if one achieves a state of enlightenment (nirvana), it is possible to escape this cycle forever. Siddhartha Gautama was the first person to reach this state of enlightenment and was, and is still today, known as the Buddha. Buddhists do not believe in any kind of deity or god, although there are supernatural figures who can help or hinder people on the path towards enlightenment. Siddhartha Gautama was an Indian prince in the fifth century B.C.E. who, upon seeing people poor and dying, realized that human life is suffering. The Buddha taught about Four Noble Truths. There are two main groups of Buddhism: Mahayana Buddhism and Theravada Buddhism. Buddhism has been a controversial religion.
Karma and Anatta or Non-self and Kamma - Buddha's world (from"Buddhaloka", the Newsletter of the Buddhist Society of Victoria, July/August 1997 by Ajahn Jagaro The teaching on Anatta or non-self is one of the most fundamental aspects of Buddhism, and may be the most important feature which makes the Buddha's teaching quite unique. So this evening I would like to speak on these two aspects of the teaching and also how they relate to each other, possibly illustrate how there is no contradiction at all. The concept of anatta or non-self is of great importance in Buddha's teaching, and it is the one aspect of the teaching which is quite often found by newcomers to Buddhism, or even traditional Buddhists, to be very difficult to understand. What the teaching says is, that within this human being, consisting of mind and body, or consisting of body and the mental attributes of feeling, perception, mental formations and consciousness, there is no permanent, personal entity which can be called a self or soul or ego.
Macabre kids’ book art by Gojin Ishihara Here is a collection of wonderfully weird illustrations by Gōjin Ishihara, whose work graced the pages of numerous kids' books in the 1970s. The first 16 images below appeared in the "Illustrated Book of Japanese Monsters" (1972), which profiled supernatural creatures from Japanese legend. The other illustrations appeared in various educational and entertainment-oriented publications for children. - Kappa (river imp), Illustrated Book of Japanese Monsters, 1972 - Jorōgumo (lit. "whore spider"), Illustrated Book of Japanese Monsters, 1972 - Kubire-oni (strangler demon), Illustrated Book of Japanese Monsters, 1972 - Rokurokubi (long-necked woman), Illustrated Book of Japanese Monsters, 1972 - Onmoraki (bird demon), Illustrated Book of Japanese Monsters, 1972 - Nekomata (cat monster), Illustrated Book of Japanese Monsters, 1972 - Tengu (bird-like demon), Illustrated Book of Japanese Monsters, 1972 - Tenjō-sagari (ceiling dweller), Illustrated Book of Japanese Monsters, 1972 [Link: Gōjin Fechi]
L’ancrage : une excellente technique pour ceux qui pensent trop Attention : la technique que vous allez découvrir peut à elle seule changer beaucoup de choses dans votre vie ! Ce ne sont pas des promesses en l’air, et vous seriez bien bête de passer à côté. D’ailleurs, je me demande bien pourquoi je ne vous en ai pas parlé avant sur ce site… Peut-être que cette technique est si puissante que si je vous en parle, vous n’aurez plus besoin de venir sur ce site… sniff :) Bon aller je prends quand même le risque ! Pour qui est l’ancrage ? Alors déjà, quand je dis que c’est «une technique pour ceux qui pensent trop», en fait je pense qu’elle sera utile pour à peu près tout le monde ! Si vous venez sur ce site pour trouver plus de sérénité, alors vous avez sûrement un grand besoin d’apprendre et surtout de pratiquer cette technique de l’ancrage. «Ancrage», «être ancré», « s’enraciner »… ça veut dire quoi tout ça?? Être ancré, c’est être connecté à la terre. C’est habiter complètement ce corps qui est le nôtre et accepter de vivre notre vie ici sur terre.