Difference between revisions of "Incarnation"
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| − | '''Incarnation''' literally means embodied in flesh or taking on flesh. It refers to the conception and birth of a sentient creature (generally a human) who is the material manifestation of an entity, god or force whose original nature is immaterial. In its religious context the word is used to mean the descent from [[Heaven]] of a [[god]], or divine being in human/[[animal]] form on [[Earth]]. | + | '''[[Incarnation]]''' literally means [[embodied]] in flesh or taking on flesh. It refers to the {{Wiki|conception}} and [[birth]] of a [[sentient]] creature (generally a [[human]]) who is the material [[manifestation]] of an [[entity]], [[god]] or force whose [[original nature]] is {{Wiki|immaterial}}. In its [[religious]] context the [[word]] is used to mean the descent from [[Heaven]] of a [[god]], or [[divine being]] in [[human]]/[[animal]] [[form]] on [[Earth]]. |
| − | In the teaching of the [[Buddha]] sentient beings [[incarnate]] due to the [[psychological]] factors of [[ignorance]], [[craving]] and [[clinging]] which results in the [[phenomenon]] of becoming and [[rebirth]]. To be born human is considered a great privilege because unlike other mammals even a person of average intelligence with sufficient effort and proper guidance can walk the path of [[dharma]] and become liberated from the cycle of [[rebirth]]. The motive force in the process of material [[incarnation]] and becoming (popularly known as 'life') is attachment to and identification with [[matter]]. This [[ignorance]] gives rise to the volitional factors which are called sankharas. These sankharas through the infinite possibilities of worldly desires propel the human being through the pattern of repeated birth and death until the dawning of wisdom (awakening) brings about the desire for liberation. | + | In the [[teaching]] of the [[Buddha]] [[sentient beings]] [[incarnate]] due to the [[psychological]] factors of [[ignorance]], [[craving]] and [[clinging]] which results in the [[phenomenon]] of becoming and [[rebirth]]. To be born [[human]] is considered a great privilege because unlike other {{Wiki|mammals}} even a [[person]] of average [[intelligence]] with sufficient [[effort]] and proper guidance can walk the [[path]] of [[dharma]] and become {{Wiki|liberated}} from the cycle of [[rebirth]]. The {{Wiki|motive}} force in the process of material [[incarnation]] and becoming (popularly known as '[[life]]') is [[attachment]] to and identification with [[matter]]. This [[ignorance]] gives rise to the [[volitional]] factors which are called [[sankharas]]. These [[sankharas]] through the [[infinite]] possibilities of [[worldly]] [[desires]] propel the [[human being]] through the pattern of repeated [[birth]] and [[death]] until the dawning of [[wisdom]] ([[awakening]]) brings about the [[desire]] for [[liberation]]. |
| − | According to Buddha's teaching the soul (as that structure of sankharas that gives rise to [[incarnation]] and animates the [[body]] during 'life') is not a fixed entity but in a state of constant flux - being modified over time by actions of [[body]], [[speech]] and [[mind]]. The constant transmutation and interdependence of [[phenomena]] mean that nothing can be said in terms of [[ultimate truth]] to have a fixed identity. This is the doctrine of [[anatta]], the no-self doctrine applying to all [[phenomena]] (see Three marks of existence). | + | According to [[Buddha's teaching]] the [[soul]] (as that {{Wiki|structure}} of [[sankharas]] that gives rise to [[incarnation]] and animates the [[body]] during '[[life]]') is not a fixed [[entity]] but in a [[state]] of [[constant]] flux - being modified over time by [[actions]] of [[body]], [[speech]] and [[mind]]. The [[constant]] transmutation and [[interdependence]] of [[phenomena]] mean that nothing can be said in terms of [[ultimate truth]] to have a fixed [[Wikipedia:Identity (social science)|identity]]. This is the [[doctrine]] of [[anatta]], the [[no-self]] [[doctrine]] applying to all [[phenomena]] (see [[Three marks of existence]]). |
| − | [[Liberation]] in [[Buddhism]] is achieved when the stock of accumulated [[sankharas]] buried in the unconscious have been dissolved through the practise of the [[Noble Eightfold Path]], a path leading to the experience called [[enlightenment]] ([[Bodhi]] in [[Sanskrit]] and [[Pali]]). At [[enlightenment]] all the causes for future [[rebirth]] have been deleted and the sage abides in a state of being called deathlessness ([[Amaravati]] or [[Amrta]]). Such a one - called an [[arahant]] or [[Buddha]] is no longer destined for [[reincarnation]] after [[death]]. | + | [[Liberation]] in [[Buddhism]] is achieved when the stock of [[accumulated]] [[sankharas]] [[Wikipedia:burial|buried]] in the [[unconscious]] have been dissolved through the practise of the [[Noble Eightfold Path]], a [[path]] leading to the [[experience]] called [[enlightenment]] ([[Bodhi]] in [[Sanskrit]] and [[Pali]]). At [[enlightenment]] all the [[causes]] for {{Wiki|future}} [[rebirth]] have been deleted and the [[Wikipedia:Sage (sophos|sage]] abides in a [[state of being]] called [[deathlessness]] ([[Amaravati]] or [[Amrta]]). Such a one - called an [[arahant]] or [[Buddha]] is no longer destined for [[reincarnation]] after [[death]]. |
| − | In [[Tibetan Buddhism]], an [[enlightened]] [[spiritual]] teacher ([[lama]]) may choose to [[reincarnate]] after [[death]] in order to continue to help people. Such a teacher is called a [[tulku]]. | + | In [[Tibetan Buddhism]], an [[enlightened]] [[spiritual]] [[teacher]] ([[lama]]) may choose to [[reincarnate]] after [[death]] in order to continue to help [[people]]. Such a [[teacher]] is called a [[tulku]]. |
| − | According to Tulku Thondup,[5] there are three main types of [[tulkus]]. They are the emanations of [[buddhas]], the manifestations of highly accomplished adepts, and [[rebirths]] of highly virtuous teachers or [[spiritual]] friends. There are also authentic secondary types as well which include unrecognized [[tulkus]], blessed [[tulkus]], and [[tulkus]] fallen from the path. | + | According to [[Tulku Thondup]],[5] there are three main types of [[tulkus]]. They are the [[emanations]] of [[buddhas]], the [[manifestations]] of highly accomplished {{Wiki|adepts}}, and [[rebirths]] of highly [[virtuous]] [[teachers]] or [[spiritual]] friends. There are also [[Wikipedia:Authenticity|authentic]] secondary types as well which include unrecognized [[tulkus]], blessed [[tulkus]], and [[tulkus]] fallen from the [[path]]. |
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[[Category:Death & Rebirth]] | [[Category:Death & Rebirth]] | ||
Revision as of 19:25, 3 February 2016
Incarnation literally means embodied in flesh or taking on flesh. It refers to the conception and birth of a sentient creature (generally a human) who is the material manifestation of an entity, god or force whose original nature is immaterial. In its religious context the word is used to mean the descent from Heaven of a god, or divine being in human/animal form on Earth.
In the teaching of the Buddha sentient beings incarnate due to the psychological factors of ignorance, craving and clinging which results in the phenomenon of becoming and rebirth. To be born human is considered a great privilege because unlike other mammals even a person of average intelligence with sufficient effort and proper guidance can walk the path of dharma and become liberated from the cycle of rebirth. The motive force in the process of material incarnation and becoming (popularly known as 'life') is attachment to and identification with matter. This ignorance gives rise to the volitional factors which are called sankharas. These sankharas through the infinite possibilities of worldly desires propel the human being through the pattern of repeated birth and death until the dawning of wisdom (awakening) brings about the desire for liberation.
According to Buddha's teaching the soul (as that structure of sankharas that gives rise to incarnation and animates the body during 'life') is not a fixed entity but in a state of constant flux - being modified over time by actions of body, speech and mind. The constant transmutation and interdependence of phenomena mean that nothing can be said in terms of ultimate truth to have a fixed identity. This is the doctrine of anatta, the no-self doctrine applying to all phenomena (see Three marks of existence).
Liberation in Buddhism is achieved when the stock of accumulated sankharas buried in the unconscious have been dissolved through the practise of the Noble Eightfold Path, a path leading to the experience called enlightenment (Bodhi in Sanskrit and Pali). At enlightenment all the causes for future rebirth have been deleted and the sage abides in a state of being called deathlessness (Amaravati or Amrta). Such a one - called an arahant or Buddha is no longer destined for reincarnation after death.
In Tibetan Buddhism, an enlightened spiritual teacher (lama) may choose to reincarnate after death in order to continue to help people. Such a teacher is called a tulku.
According to Tulku Thondup,[5] there are three main types of tulkus. They are the emanations of buddhas, the manifestations of highly accomplished adepts, and rebirths of highly virtuous teachers or spiritual friends. There are also authentic secondary types as well which include unrecognized tulkus, blessed tulkus, and tulkus fallen from the path.
