The Mirror 63 December 2002-January 2003
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Op Het Spoor Van De Kangling
UvA-DARE (Digital Academic Repository) Kangling: Sporen naar het hart van het bot van Baar, B.J.W. Publication date 1999 Link to publication Citation for published version (APA): van Baar, B. J. W. (1999). Kangling: Sporen naar het hart van het bot. General rights It is not permitted to download or to forward/distribute the text or part of it without the consent of the author(s) and/or copyright holder(s), other than for strictly personal, individual use, unless the work is under an open content license (like Creative Commons). Disclaimer/Complaints regulations If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the material inaccessible and/or remove it from the website. Please Ask the Library: https://uba.uva.nl/en/contact, or a letter to: Library of the University of Amsterdam, Secretariat, Singel 425, 1012 WP Amsterdam, The Netherlands. You will be contacted as soon as possible. UvA-DARE is a service provided by the library of the University of Amsterdam (https://dare.uva.nl) Download date:07 Oct 2021 OP HET SPOOR VAN DE KANGLING Na aankomst in Dharamsala trachtte ik me te oriënteren op mijn onderzoeksonderwerp, de kangling. Aanvankelijk was dit echter geheel zonder succes. Mensen hadden er wel van gehoord, maar het wie, hoe, wat en waarom bleef volstrekt onduidelijk. Ik bracht mijn tijd door met bibliotheekonderzoek en het volgen van cursussen Boeddhisme. Zo kwam ik ook bij de nieuwjaarslessen van de Dalai Lama terecht. -
The Mirror 84 January-February 2007
THE MIRROR Newspaper of the International Dzogchen Community JAN/FEB 2007 • Issue No. 84 NEW GAR IN ROMANIA MERIGAR EAST SUMMER RETREAT WITH CHÖGYAL NAMKHAI NORBU RETREAT OF ZHINE AND LHAGTHONG ACCORDING TO ATIYOGA JULY 14-22, 2007 There is a new Gar in Romania called Merigar East. The land is 4.5 hectares and 600 meters from the Black Sea. The Gar is 250 meters from a main road and 2 kilometers from the nearest village called the 23rd of August (the day of liberation in World War II); it is a 5-minute walk to the train station and a 10-minute walk to the beach. There are small, less costly hotels and pensions and five star hotels in tourist towns and small cities near by. There is access by bus, train and airplane. Inexpensive buses go up and down the coast. There is an airport in Costanza, 1/2 hour from the land, and the capital, Bucharest, 200 kilometers away, offers two international airports. At present we have only the land, but it will be developed. As of January 2007 Romania has joined the European Union. Mark your calendar! The Mirror Staff Chögyal Namkhai Norbu in the Tashigar South Gonpa on his birthday N ZEITZ TO BE IN INSTANT PRESENCE IS TO BE BEYOND TIME The Longsal Ati’i Gongpa Ngotrod In this latest retreat, which was through an intellectual analysis of CHÖGYAL NAMKHAI NORBU Retreat at Tashigar South, Argentina transmitted all around the world by these four, but from a deep under- SCHEDULE December 26, 2006 - January 1, 2007 closed video and audio webcast, standing of the real characteristics thanks to the great efforts and work of our human existence. -
And Daemonic Buddhism in India and Tibet
Florida State University Libraries Electronic Theses, Treatises and Dissertations The Graduate School 2012 The Raven and the Serpent: "The Great All- Pervading R#hula" Daemonic Buddhism in India and Tibet Cameron Bailey Follow this and additional works at the FSU Digital Library. For more information, please contact [email protected] THE FLORIDA STATE UNIVERSITY COLLEGE OF ARTS AND SCIENCES THE RAVEN AND THE SERPENT: “THE GREAT ALL-PERVADING RHULA” AND DMONIC BUDDHISM IN INDIA AND TIBET By CAMERON BAILEY A Thesis submitted to the Department of Religion in partial fulfillment of the requirements for the degree of Master of Religion Degree Awarded: Spring Semester, 2012 Cameron Bailey defended this thesis on April 2, 2012. The members of the supervisory committee were: Bryan Cuevas Professor Directing Thesis Jimmy Yu Committee Member Kathleen Erndl Committee Member The Graduate School has verified and approved the above-named committee members, and certifies that the thesis has been approved in accordance with university requirements. ii For my parents iii ACKNOWLEDGEMENTS I would like to thank, first and foremost, my adviser Dr. Bryan Cuevas who has guided me through the process of writing this thesis, and introduced me to most of the sources used in it. My growth as a scholar is almost entirely due to his influence. I would also like to thank Dr. Jimmy Yu, Dr. Kathleen Erndl, and Dr. Joseph Hellweg. If there is anything worthwhile in this work, it is undoubtedly due to their instruction. I also wish to thank my former undergraduate advisor at Indiana University, Dr. Richard Nance, who inspired me to become a scholar of Buddhism. -
The Five Elements in Tibetan Shamanism, Tantra, and Dzogchen
HEALING WITH FORM, ENERGY AND LIGHT front.p65 1 3/6/2002, 11:21 AM Page ii blank front.p65 2 3/6/2002, 11:21 AM HEALING WITH FORM, ENERGY AND LIGHT The Five Elements in Tibetan Shamanism, Tantra, and Dzogchen by Tenzin Wangyal Rinpoche Edited by Mark Dahlby Snow Lion Publications Ithaca, NY / Boulder, CO front.p65 3 3/6/2002, 11:21 AM Snow Lion Publications 605 West State Street P.O. Box 6483 Ithaca, NY 14851 607-273-8519 www.snowlionpub.com Copyright © 2002 by Tenzin Wangyal All right reserved. No portion of this book may be reproduced by any means without prior written permission from the publisher. ISBN 1-55939-176-6 Printed in Canada on acid-free recycled paper. Library of Congress Cataloging-in-Publication Data Wangyal, Tenzin. Healing with form, energy and light : the five elements in Tibetan Shamanism, Tantra, and Dzogchen / Tenzin Wangyal Rinpoche. p. cm. Includes bibliographical references. ISBN 1-55939-176-6 1. Rdzogs-chen (Bonpo). 2. Spiritual life—Bonpo (Sect) 3. Spiritual life—Tantric Buddhism 4. Bonpo (Sect)—Doctrines. I. Title. BQ7982.3. .W345 2002 299’.54—dc21 2002000288 front.p65 4 3/6/2002, 11:21 AM CONTENTS Preface x The Prayer of the Intermediate State xiii Introduction xvii The Bön Religion xix ONE: The Elements 1 Three Levels of Spiritual Practice 3 External 3 Internal 3 Secret 4 Relating to the Sacred 5 The Five Pure Lights 8 The Dissolution of the Elements 11 Understanding Through the Elements 11 Relating Oneself to the Elements 12 Earth 13 Water 15 Fire 16 Air 17 Space 19 The Elements and Our Well-Being 21 How -
Restricted Dzogchen Teachings, Part 2: Buddhahood Without Meditation
WISDOM ACADEMY Restricted Dzogchen Teachings, Part 2: Buddhahood Without Meditation B. ALAN WALLACE Lesson 7: Quantum Physics, and Vajradhara’s Cosmogony Reference Materials: “The Nine Stages Leading to Shamatha,” “The Five Kayas,” “The Five Facets of Primordial Consciousness,” and the Outlines for Sera Khandro’s, “The Fine Path to Liberation,” and “Garland for the Delight of the Fortunate.” SHAMATHA Shamatha is attained by progressing through the nine stages, relying on the eight antidotes to abandon the five faults. This is accomplished through the six powers and the four mental engagements. Fault Antidote 1. laziness 1. faith 2. aspiration 3. enthusiasm 4. pliancy 2. forgetfulness 5. mindfulness 3. laxity and excitation 6. introspection 4. non-application 7. application 5. over-application 8. equanimity 1. The first stage is attained through the power of hearing. 2. Stage 1: Directed Attention 3. Mindfulness 4. Introspection 5. From here until the seventh stage the flame progressively decreases in size until it becomes absent. This difference denotes the measure of the strength of effort required regarding mindfulness and introspection. 6. The elephant is the mind and the black colour symbolizes laxity. 7. The monkey is the proliferation of thoughts and the black colour symbolizes excitation. 8. The second stage is attained through the power of thinking. 9. Stage 2: Continuous Attention 10. Excitation has the five sense pleasures as its objects. 11. From here, the black colour progressively becomes white. This symbolizes the factor of vividness and the factor of stability progressively increasing. 12. The third and fourth stages are attained through the power of mindfulness. -
The Lion-Faced Ḍākinī Sadhana སེང་གདོང་མའི
The Lion-Faced Ḍākinī Sadhana By Karma Chagme སེང་གདོང་མའི་སྒྲུབ་ཐབས་བཞུགས་སོ། ། ཆགས་མེད་ར་ག Translated and edited by Adele Tomlin The Lion-Faced Ḍākinī Sadhana Author: Karma Chagme Translator and Editor: Adele Tomlin Lion-Faced Ḍākinī EMPOWERMENT AND TRANSMISSION ARE ESSENTIAL BEFORE READING OR PRACTISING THIS TEXT First Edition, 2018. Publishing and Content Copyright: Adele Tomlin/Dakini Publications, 2018. Available for free private use and download. Please do not copy, re-produce or publish without express permission. 1 Translator’s Introduction The Lion-Faced Ḍākinī (seng ge gdong ma, Skt: Siṃhamukhā) is a female deity considered to be especially effective for dispelling black magic, curses, obstacles and harm-doers. In the Nyingma terma tradition, she is considered as one of the many forms of Padmasambhava, specifically a secret form of Guru Rinpoche manifested to avert spiritual obstacles and negativity. In the Sarma traditions she arises out of the Chakrasamvara cycle of tantras and belongs to the Highest Yoga Tantra 'wisdom' classification. The revelation of the root mantra for Lion-Faced Ḍākinī is also associated with the name of a famous translator and Sakya master, Bari Lotsawa (ba ri lo tsA) (aka Rinchen Drak (rin chen grags)) (1040-1111) — the second throne holder of Sakya school (Sakya Trizin). At the age of 63, he retained the seat of Sakya for a period of eight years (1102-1110). The great Sakya and Nyingma master, Jamyang Khyentse Wangpo wrote a history of the lineage of Siṃhamukhā, which has been translated and published in English onlinei. According to that biography, Bari was shown how to reveal the mantra treasure directly by Lion-Faced Ḍākinī herself, in order to avert the black magic and sorcery of an Indian master. -
The Future of the Dzog-Chen Community
THE MIRROR The International Newspaper of the Dzog-chen Community Issue 12, November 1991 USA The Future of the Dzog-chen Community The Dalai Lama expresses intention to visit Tibet Our Community is based on the during talk in New York teaching and the spirit of the page 4 teaching, it's not just an ordinary organisation. This Community exists within a society which is New York hosts the always moving ahead and changing. Kalachakra Initiation The teaching tells us how to work page 6 with circumstances and that is why we always try to improve and to integrate as much as possible in Tsegyalgar appeals society. revoked building permits I've heard many people say that the page7 Community is getting too oganised, it's not like it used to be once. Certainly you may feel that it was USSR more simple and natural but you The city of Ulan Ude in have to understand that we are going Buryatia welcomes the ahead in society, we are not going backwards. Going back to the Dalai Lama beginning means cancelling page 5 everything. If one person thinks only about themselves and refuses to accept France society, I'm not saying that couldn't A tribute to the great be a solution. But I can say for sure master Dilgo Khyenlse that this is not a solution for society Rinpoche who passed away or for the maj ority of people. Rather recently we have to consider what the condition of society is and how to page 5 integrate the teaching in society. -
Buddhist and Existential Perspectives
ON THE QUESTION OF SANITY: BUDDHIST AND EXISTENTIAL PERSPECTIVES G. Kenneth Bradford, Ph.D. Lafayette, California ABSTRACT: Psychological diagnosis presumes an understanding of mental health and mental order, on the basis of which it is possible to discern pathological deviations of mental illness and mental disorders. The field of psychodiagnosis, however, has no such agreed upon understanding, thus lacking in both scientific and philosophical grounding. The article addresses this lack by exploring the question of sanity itself, distinguishing between relative, social constructions of sanity and the nature of basic, unconstructed sanity. The thought of Martin Heidegger and Chogyam Trungpa is amplified by Buddhist-Dzogchen understandings of natural wakefulness in fleshing out this inquiry. I tell you: one must harbor chaos if one would give birth to a dancing star. – Friedrich Nietzsche (1969/1891, p. 46) We live in illusion and the appearance of things. There is a reality. We are that reality. When you understand this, you see that you are nothing, and being nothing, you are everything. That is all. – Kalu Rinpoche (2012) This discussion completes an inquiry I began in two previous articles addressing the theory and practice of psychological diagnosis. Drawing upon an ever-growing body of research critiquing the DSM (Diagnostic and Statistical Manual of Mental Disorders) (Healy, 1997; Horowitz & Wakefield, 2007; Hutchins, 2002; Ingersoll, 2002; Jerry, 2003; Lukoff, Lu, & Turner, 1998, for example), I described the fundamental flaws of the DSM on the basis of its own empirical scientific criteria, finding it to be both unreliable and invalid as a diagnostic instrument (Bradford, 2010). As an empirical manual, it fails on its own merits to fulfill the purpose for which it was designed and should either be discarded outright or wholly revised. -
Tibetan Nuns Debate for Dalai Lama
PO Box 6483, Ithaca, NY 14851 607-273-8519 WINTER 1996 Newsletter and Catalog Supplement Tibetan Nuns Debate for Dalai Lama NAMGYAL INSTITUTE by Thubten Chodron I began hearing rumors the At 4PM nuns, monks, and Enters New Phase morning of Sunday, October 8th laypeople gathered in the court- that nuns were going to debate in yard. The nuns were already debat- the courtyard in front of the main ing on one side, and their voices of Development temple in Dharamsala and that His and clapping hands, a mark of de- Holiness the Dalai Lama was to be bate as done in Tibetan Buddhism, Spring 1996 will mark the end Lama. The monks have received a • Obtain health insurance for the there to observe. There were many filled the place. Suddenly there was of the fourth full year of operation wide and popular reception Namgyal monks, none of whom nuns in McLeod Gam' at the time; a hush and the nuns who had been and the beginning of a new phase throughout the U.S. and Canada, currently have health insurance. the major nunneries in India and debating went onto the stage in the of development for the Institute of and there is an ever-growing circle • Fund a full-time paid adminis- Nepal were having their first ever "pavilion" where His Holiness' seat Buddhist Studies established by of students at the Institute in trator. Our two administrators inter-nunnery debate. The fact that was. His Holiness soon came out, Namgyal Monastery in North Ithaca, confirming the validity of have each put in forty hours per the best nun debaters had^athered the nuns prostrated and were America. -
Tibetan Buddhism in the Digital Age: Exploring Online Buddhist Study, Practice, and Community on Ocean: the Vast Teachings of Chögyam Trungpa
Tibetan Buddhism in the Digital Age: Exploring Online Buddhist Study, Practice, and Community on Ocean: The Vast Teachings of Chögyam Trungpa Eben Yonnetti Department of Religious Studies University of Colorado Boulder Abstract: This article investigates the growth of online religion through a study of Ocean: The Vast Teachings of Chögyam Trungpa. Opened to the public in the spring of 2015 with a series of courses, practices, and gatherings, Ocean describes itself as an online site of practice, study, and community dedicated to the life and teachings of the Tibetan Buddhist reincarnate teacher Chögyam Trungpa Rinpoche (1939/40-1987). Closely examining Ocean’s history, design, and programs, I illustrate how Ocean exemplifies a shift from religion online primarily comprised of individuals consuming information toward the increasing presence of spaces that support more participatory, accessible, and interactive relationships among their users. I draw upon Heidi Campbell’s concept of “networked religion,” to examine Ocean as a novel space for the study and practice of Tibetan Buddhism that is both becoming entangled with users’ offline religious lives and practices and a new site for the negotiation of participation and authority. Keywords: Online religion, religious authority, Tibetan Buddhism, Chögyam Trungpa Rinpoche, Shambhala On Saturday, April 18, 2015 a group of thirty-two individuals gathered to collectively recite and practice Chögyam Trungpa Rinpoche’s Sādhana of Mahāmudrā. This Buddhist liturgical practice has been continuously performed in communities and by individual vajrayāna practitioners internationally on new moons, full moons, and on other holidays celebrated by the Shambhala community ever since Trungpa Rinpoche introduced it in 1968. -
The Journal of the International Association for Bon Research
THE JOURNAL OF THE INTERNATIONAL ASSOCIATION FOR BON RESEARCH ✴ LA REVUE DE L’ASSOCIATION INTERNATIONALE POUR LA RECHERCHE SUR LE BÖN New Horizons in Bon Studies 3 Inaugural Issue Volume 1 – Issue 1 The International Association for Bon Research L’association pour la recherche sur le Bön c/o Dr J.F. Marc des Jardins Department of Religion, Concordia University 1455 de Maisonneuve Ouest, R205 Montreal, Quebec H3G 1M8 Logo: “Gshen rab mi bo descending to Earth as a Coucou bird” by Agnieszka Helman-Wazny Copyright © 2013 The International Association for Bon Research ISSN: 2291-8663 THE JOURNAL OF THE INTERNATIONAL ASSOCIATION FOR BON RESEARCH – LA REVUE DE L’ASSOCIATION INTERNATIONALE POUR LA RECHERCHE SUR LE BÖN (JIABR-RAIRB) Inaugural Issue – Première parution December 2013 – Décembre 2013 Chief editor: J.F. Marc des Jardins Editor of this issue: Nathan W. Hill Editorial Board: Samten G. Karmay (CNRS); Nathan Hill (SOAS); Charles Ramble (EPHE, CNRS); Tsering Thar (Minzu University of China); J.F. Marc des Jardins (Concordia). Introduction: The JIABR – RAIBR is the yearly publication of the International Association for Bon Research. The IABR is a non-profit organisation registered under the Federal Canadian Registrar (DATE). IABR - AIRB is an association dedicated to the study and the promotion of research on the Tibetan Bön religion. It is an association of dedicated researchers who engage in the critical analysis and research on Bön according to commonly accepted scientific criteria in scientific institutes. The fields of studies represented by our members encompass the different academic disciplines found in Humanities, Social Sciences and other connected specialities. -
Magic, Healing and Ethics in Tibetan Buddhism
Magic, Healing and Ethics in Tibetan Buddhism Sam van Schaik (The British Library) Aris Lecture in Tibetan and Himalayan Studies Wolfson College, Oxford, 16 November 2018 I first met Michael Aris in 1997, while I was in the midst of my doctoral work on Jigme LingPa and had recently moved to Oxford. Michael resPonded graciously to my awkward requests for advice and helP, meeting with me in his college rooms, and rePlying to numerous emails, which I still have printed out and on file (this was the 90s, when we used to print out emails). Michael also made a concerted effort to have the Bodleian order an obscure Dzogchen text at my request, giving me a glimPse into his work as an advocate of Tibetan Studies at Oxford. And though I knew Anthony Aris less well, I met him several times here in Oxford and elsewhere, and he was always a warm and generous Presence. When I came to Oxford I was already familiar with Michael’s work, esPecially his book on Jigme LingPa’s account of India in the eighteenth century, and his study of the treasure revealer Pema LingPa. Michael’s aPProach, symPathetic yet critical, ProPerly cautious but not afraid to exPlore new connections and interPretations, was also an insPiration to me. I hoPe to reflect a little bit of that sPirit in this evening’s talk. What is magic? So, this evening I’m going to talk about magic. But what is ‘magic’ anyway? Most of us have an idea of what the word means, but it is notoriously difficult to define.