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One of the Tantric ] (vows) is for men always to regard women as the embodiment of wisdom and never to disparage them.{{sfn | Ray | 2001 }} Aro, with a predominance of female practitioners, makes the symmetry explicit: women vow to regard men as the embodiment of compassion and never to disparage them. The Aro ''Tantra of the Mirror that Reflects the Sun and Moon of the Khandros and Pawos'' discusses the consequences of this Tantric vow from point of view of men-ngag-de.{{sfn | Ngakpa Rinpoche | Déchen, Khandro | 1996 | pages = 14-18 }} It describes perceptual practices that are possible only within the context of romantic relationship.{{sfn | Chögyam | Déchen | 2009b }} One of the Tantric ] (vows) is for men always to regard women as the embodiment of wisdom and never to disparage them.{{sfn | Ray | 2001 }} Aro, with a predominance of female practitioners, makes the symmetry explicit: women vow to regard men as the embodiment of compassion and never to disparage them. The Aro ''Tantra of the Mirror that Reflects the Sun and Moon of the Khandros and Pawos'' discusses the consequences of this Tantric vow from point of view of men-ngag-de.{{sfn | Ngakpa Rinpoche | Déchen, Khandro | 1996 | pages = 14-18 }} It describes perceptual practices that are possible only within the context of romantic relationship.{{sfn | Chögyam | Déchen | 2009b }}

=== The name "Aro gTér" ===
''Aro'' means "taste of the primordial A" in Tibetan; this letter has special significance as a ] in Vajrayana Buddhism. ''gTér'' is a spelling of '']''. The Aro gTér is not known to have any connection with the much earlier Aro system of Dzogchen semde promulgated by ].{{sfn | Déchen | 2008 }}{{better source|date=January 2015}}


== Lineage history == == Lineage history ==

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Part of a series on
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History and overview

The Aro gTér is a lineage within the Nyingma tradition of Tibetan Buddhism. The lineage is entirely non-monastic (Ngagpa), and so emphasizes householder practice and non-celibate ordination. All of its contemporary teachers are ethnically non-Tibetan.

Essential Tantric practice

Aro describes its Tantric practices as "essential," meaning that they lack the typical complexities of Tantra (elaborate mandala visualizations, extensive sadhana texts, and lengthy rituals). This is viewed as a reflection of the simple style of the Indian mahasiddhas in the earliest days of Tantra.

Vajrayana and the arts

Vajrayana and art are closely connected in Tibetan Buddhist history. Vajrayana teachers such as Chögyam Trungpa, bringing Buddhism to the West, emphasized art as Buddhist practice. Artistic creativity is taught as an integrative method for opening the sense fields to a richer appreciation of life: Aro teaches art and Tantra in terms of each other; "every Tantrika is an artist of some kind because we have sense fields, we have senses, and appreciating the sense fields makes you an artist." In 2009, New York Arts Magazine published an interview by Tchera Niyego with Ngak’chang Rinpoche under the title ‘Speaking with the Ravens.’ In the article Ngak’chang Rinpoche talks about the special relationship between Vajrayana and art, and the connection between the meditative state and creativity.

  • creating ritual items such as kanglings
  • creating or restoring Tantric musical instruments such as damaru and ghanta
  • sewing and embroidery work as in the creation of wall appliqués and chöd drum tails
  • weaving namkha

"Tantric Buddhism employs what is called ‘symbolic activity’ to engage with our emotional and perceptual aspects. Symbolic activity includes such things as ceremony or ceremonial craftwork, artwork, music and dance."

Romance as Buddhist practice

One of the Tantric samaya (vows) is for men always to regard women as the embodiment of wisdom and never to disparage them. Aro, with a predominance of female practitioners, makes the symmetry explicit: women vow to regard men as the embodiment of compassion and never to disparage them. The Aro Tantra of the Mirror that Reflects the Sun and Moon of the Khandros and Pawos discusses the consequences of this Tantric vow from point of view of men-ngag-de. It describes perceptual practices that are possible only within the context of romantic relationship.

Lineage history

According to the terma, Aro has antecedents in a "Mother Essence Lineage" of female tertöns stretching back to Yeshe Tsogyal, in the early days of Buddhism in Tibet, and forward to Khandro Yeshé Réma (1886-1923), who discovered it.

One of the present Aro gTér lineage holders, Ngak'chang Rinpoche, was recognized as the tulku of Aro Yeshe by Dilgo Khyentse Rinpoche, and as the incarnation of Aro Yeshe's predecessor, 'a-Shul Pema Legden, by Chhi'med Rig'dzin Rinpoche.

In the 1970s, Ngakpa Chögyam studied with Chhi'med Rig'dzin Rinpoche, Dudjom Rinpoche, Dilgo Khyentse Rinpoche, Kunzang Dorje Rinpoche, Khamtrül Yeshé Dorje Rinpoche and Konchog Rinpoche. Ngakpa Chögyam wrote of his experiences of these times in his 2011 book Wisdom Eccentrics.

Ngakpa Chögyam was the subject of an early neuroscience study of meditation, demonstrating the ability to retain relaxed alpha brain rhythm while performing arithmetic.

Aro in the contemporary West

The current Aro lineage holders, Ngak'chang Rinpoche and Khandro Déchen, are ethnically non-Tibetan. Other Lamas of the lineage were also Western-born, and teach in the United States and various European countries. The lineage's primary legal organization, given the name Sang-ngak-chö-dzong by Dudjom Rinpoche, is located in Britain.

References

  1. ^ Simmer-Brown 2001, p. 346.
  2. Dri’mèd 2009, p. xvi.
  3. Trungpa 1996.
  4. ^ Niyego 2009, p. 20-24.
  5. Chapman 2013.
  6. Dorje 1994, p. 6 - 10.
  7. Nam'gyal & She-zer 2007, p. 32-35.
  8. Nam'gyal & She-zer 2007, p. 32.
  9. Ray 2001.
  10. Ngakpa Rinpoche & Déchen, Khandro 1996, pp. 14–18.
  11. Chögyam & Déchen 2009b.
  12. Chögyam 1994. sfn error: multiple targets (2×): CITEREFChögyam1994 (help)
  13. ^ Rawlinson 1998, pp. 207.
  14. ^ Cousens 2010, p. 196.
  15. Smith 2003, p. 390-391.
  16. ^ Gyaltsen Rinpoche 1995, pp. xi–xvii.
  17. Chhi’-mèd Rig’dzin Rinpoche 2003.
  18. Ngakchang Yeshe Dorje Rinpoche 1991.
  19. Chögyam 2011.
  20. Fontana 1999, p. 26.

Sources

External links

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