What is the greatness of mother

You will see him turn into a beast that is out to destroy and can never be calmed down. This is solely because there is a special, almost sacred, connection between a son and a mother.

What is the greatness of mother

Teachings on Kindness to Mothers from: View, Meditation and Action in Mahayana Buddhism.

Anna Jarvis - Mother Of Mother's Day

Divisions of bodhicitta 17 If our meditation on bodhicitta is to be successful it is necessary that we understand exactly what the essence of this awakening mind is.

As has already been stated, bodhicitta is a spontaneous and continuous state of the mind that seeks enlightenment solely for the benefit of all sentient beings.

Shantideva says that this mind is of two types: To understand the significance of and the distinctions between these two types of mind it is helpful to be familiar with the traditional methods of cultivating bodhicitta.

Bodhicitta can be developed by following either of two methods: In the first method the cultivation of six specific causal meditations leads to the desired effect: This tradition was originally taught by Shakyamuni Buddha and subsequently passed in an unbroken lineage from Maitreya and Asanga to such masters as Serlingpa and Atisha.

The second method-exchanging self for others-was designed specifically for those of sharp intelligence.

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It was also taught by Shakyamuni Buddha and passed through Manjushri in an unbroken lineage of Indian masters to Shantideva himself. Both lineages have survived to the present day and are currently held by accomplished lamas, or teachers, of the four Tibetan traditions of mahayana Buddhism.

The exchanging self for others method will be explained at length in the eighth chapter. This method flourished widely throughout India and Tibet and by studying it we shall see that bodhicitta is not something that can be attained instantly, but rather is the result of a gradual training and development What is the greatness of mother the mind.

The six causes are as follows: Recognition of all sentient beings as one's mother b. Remembering the kindness of all mother sentient beings c. Repaying this kindness d.

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The development of affectionate love e. The development of great compassion f. The cultivation of the superior intention and the one effect to which these six lead is: The development of the awakening mind of bodhicitta Before we begin our meditation on the six causes it is helpful first of all to meditate on equanimity.

At present our mind is unsettled and biased; instead of looking at all beings equally with the eye of compassion, we feel very partial towards some and very distant from, or even hostile towards, others. In such an unbalanced state it is very difficult to recognize all beings as our mothers-the first of the six causes for developing bodhicitta-so if our meditation is to be successful we must first try to remove our prejudices by cultivating an attitude of equanimity.

Briefly outlined, the way to develop equanimity is as follows. Then we should ask ourselves why we have categorized them in this way. Upon inspection we shall find that the person we call our enemy has received this label because of some harmgreat or small, mental or physical, real or imagined-he or she has given us in the past.

If we think back, however, we can often remember occasions when this same person treated us with much kindness. And if we could see into our past lives as will be discussed later we would undoubtedly discover instances in which this so-called enemy was our selflessly kind mother, feeding us with her own milk and protecting us from harm and fear.

Even without considering any lifetime but the present we can see how temporary and easily subject to change the status of an enemy really is. If tomorrow we were to receive some unexpected assistance, praise or merely a kind word from this person, would we still regard him or her as our foe?

The same considerations can then be applied to the person we now call our dear friend. Although the sight, or even the mere thought, of him now elicits a warm feeling in our heart, this was not always the case. There were times, either earlier in this lifetime or in previous lives, when this dear friend or relative was our chief enemy and, as such, inflicted great suffering upon us.

And it can easily happen that because of some slight difference of opinion, hasty word or thoughtless act, we suddenly find ourselves estranged from the same person to whom we are now so attached. In a similar fashion, the stranger has not always been the object of our indifference, nor will he or she always remain so.

There have been times when this person-so invisible to us now that we may scarcely be aware of his existence-has been our murderous enemy and others when he has been our dearest friend and protector. By using examples from our own and others' experiences and employing various lines of logical reasoning we can become convinced that it is extremely short-sighted and ultimately very mistaken to think that anyone is permanently or inherently our friend, enemy or stranger.

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And if this is the case-if these three positions are so temporary and variable-then who is the proper object of our attachment or hatred? If we feel justified in generating hatred towards our present enemy then we should be obliged to direct this hatred towards everyone, for sometime in the past we considered each person our enemy.

And if it is correct to feel attached and biased towards our present friend because of some benefit we have received from him recently, then we should feel similarly towards all because at one time or another everyone has been extremely kind to us, even to the point of being our mother.

If we exert enough energy in meditation acquainting ourselves with the above reasons and examples and try to view people in an altered status we shall come to see how narrow-minded it is to be extremely partial to some beings while hostile or indifferent to others.

Instead of assenting, as we now do, to a hard and fast classification scheme of friend, enemy and stranger and therefore being biased in our outlook, we can develop true equanimity: As this is such an extremely worthwhile goal, we should not let our current prejudices go unexamined but should penetrate them in the manner described.They are the inspiration to reach great heights, and our comfort when we occasionally falter.

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32 . Mother Teresa's greatest achievement was the founding of the Missionaries of Charity, an order of nuns dedicated to alleviating the suffering of the poor. Established in in Calcutta, India, it has grown from its initial 12 members to more than 4, worldwide.

The Role of the Great Mother in Beowulf Grendel's dam is not simply a "wandering fiend" (), a "swamp thing from hell" (), or a "troll-dam" (). She is an example of what Erich Neuhmann in his book, The Great Mother, calls an embodiment of the Great Mother in her "negative elementary character" ().

75 Mother Teresa - Born Agnes Bojaxhiu, Mother Teresa joined the Order of the Sisters of Our Lady of Loreto in Ireland at the age of Known then as Sister Teresa, her journey in her faith would take her to India and onward to Darjeeling, where she continued her religious vows.

Arriving in Calc. The meaning of being a mother is virtually endless. A mother is a protector, disciplinarian and friend.

What is the greatness of mother

A mother is a selfless, loving human who must sacrifice many of their wants and needs for the wants and needs of their timberdesignmag.comd: Jun 17, Read this short paragraph about My Mother!

My mother is the most important person in my life. Not only did she carry me for nine months but she continues to support and love me regardless of what I have put her through to bring me up.

Mother Teresa - 75 quotes