EN DEFENSA DE LA FELICIDAD MATTHIEU RICARD PDF

Depsito legal: B. Impreso por Romany Valls S. He puesto en el todo mi corazn, pero no he inventado nada. Expreso mi ms profunda gratitud a todos los que me han ayudado pacientemente a preparar este libro: Carisse y Grard Busquet, por las valiosas sugerencias que no han cesado de hacerme durante todo el proceso de redaccin; Dominique Marchal; Christian Bruyat; Patrick Carr; Serge Bruna Rosso; mi madre, Yahne Le Toumelin; Yan Reneleau; Yann Devorsine; Raphale Demandre; Raphael Vignerot; Gerard Godet; Sylvain Pinard; Alain Thomas; Jill Heald; Caroline Francq, y muchos amigos ms, cuyos comentarios y reflexiones han sido provechosos para formular y ordenar las ideas presentadas aqu.

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That is, I can imagine reading it and not taking it seriously, and not getting very much out of it. But a number of things have come together just at this point in my life to cause me to pay special attention to this idea.

Brains are quite plastic. But even more than that, we can transform our experience of the world in positive ways, we can learn to get ever so much more from everyday life, from each passing moment, than we may ever have imagined possible. In fact, the experience of enlightenment in the Buddhist sense consists in exactly that. This book, then, describes the science of enlightenment. This is it. This is the real thing.

Chapter by chapter Ricard lays out his thesis. Happiness matters. Compassion matters. The emotions that foster well-being and flourishing in humans are compassion, loving kindness, respect, appreciation, thoughtfulness, humility, mindfulness, etc. The emotions that foster misery are anger, jealousy, addictive desire, pride, contempt, strong grasping, and so on. We can through practice train our minds to engender the former and let go of the latter so consistently that the tendency for the latter even to arise becomes insignificant, and the habit of the former becomes the very texture and landscape of our lives.

Studies of EEGs of trained meditators for meditation is simply mind-training show positive brain responses far outside the normal bell-curve of ordinary subjects.

Not only can we change from a normally melancholy or splenetic personality to a normally happy one, but we can become extraordinarily way-outside-the-bell-curve happy, serene, joyful, patient, respectful, kind, loving, and well. Is such a thing even desirable? Yes it is, and there are chapters laying out the reasons why. Just as I can become a better piano player by practice, so I can become a better person, a better moral agent, by practice as well.

Coming from a specifically LDS perspective, this is eternal progression, this I believe is our divine nature, that by exercising our agency in any direction we consistently choose, we can become not just good humans, but we can go completely beyond normal human experience and become someone with strength and spiritual power beyond ordinary human abilities. We can become as gods. The scientific way to express our potential godhood, then, is "brain plasticity". We all knew these were plain and precious truths.

We all knew that they were factually true in the real world, not some crazy mythological dream, you know? I mean, through Christ is myth made real, and each of us is made a hero, a priest, a being of enormous potential and potency, a god. The question arises, why if we have such potency do we even need Christ? The answer I see to that question is we need him to show us in which direction to head, what aspects of ourselves to develop and which to let go of.

Christ, then, points us to the right questions. But until we heal ourselves what do we have to offer the world?

Part and parcel of the wish to be a better person is the desire to help everyone who hurts, to have strength and joy from which to give to others to help empower them to become who they truly are.

Our ability to help others is severely limited by our own hurts. In fact, the only person we have direct power to free is our own selves. Along with developing our own compassion and independence, part of that very process is aiding and empowering others.

As Ricard points out, the weak and injured person is mainly concerned with her own emotional reaction to the suffering of others. How often in my life have I shied away from tackling seemingly intractable problems like slavery or street children because the very idea is too painful for me to contemplate for long? The work is still all to be done, of course.

Everything so far has been preparation, what I needed in order to get me to the point that I could recognize the importance of this and choose to start working on it.

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