DOCSLIB.ORG

('Phrul 'Khor): Ancient Tibetan Yogic Practices from the Bon Religion and Their Migration Into Contemporary Medical Settings1

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
('Phrul 'Khor): Ancient Tibetan Yogic Practices from the Bon Religion and Their Migration Into Contemporary Medical Settings1 BRILL Asian Medicine 3 (2007) 130-155 www.brill.nl/asme Magical Movement ('Phrul 'Khor): Ancient Tibetan Yogic Practices from the Bon Religion and their Migration into Contemporary Medical Settings1 M.A.Chaoul Abstract Magical movement is a distinctive Tibetan yogic practice in which breath and concentration of the mind are integrated as crucial components in conjunction with particular body move­ ments. Present in all five spiritual traditions of Tibet-though more prevalent in some than in others-it has been part of Tibetan spiritual training since at least the tenth century CE. This report describes some varieties of magical movement, and goes on to examine their application within conventional biomedical settings. In particular, a pilot study of the method's utility in stress-reduction among cancer patients is considered. Keywords Tibet, Bon, magical movement, mind-body practices, integrative medicine, meditation, cancer, rtsa rlung, 'phrul 'khor, Tibetan Yoga Focusing on the magical movement from the ancient Bon Great Complete­ ness or Dzogchen (rdzogs chen) tradition's Oral Transmission ofZhang Zhung (Zhang zhung snyan rgyud) 2 and its contemporary representatives and lineage- 1 Written in part on the anniversary ofTonpa Shenrab's passing away and enlightenment. 2 Chandra and Namdak 1968. The magical movement chapter is the 'Quintessential Instruc­ tions of the Oral Wisdom of Magical Movements' ('phrul 'khor zhal shes man ngag, hereafter Quintessential Imtructiom), pp. 631--43. Usually translated as 'Oral Transmission' and lately too as 'Aural Transmission' (Kvaerne 1996, and following him, Rossi 1999). Although I am using 'oral transmission' for snyan rgyud, I find 'aural' or 'listening' to be more accurate renderings of snyan. However, since it has been used and known in this way and I also feel that 'aural' and 'listening' could be seen as somewhat cumbersome, I will follow the usual rendering. It is impor­ tant to note that 'oral' is not wrong either, since it is a tradition that was transmitted orally from the mouth of the master to the ear of the disciple, usually through a bamboo cane. Glenn Mul­ lin, probably to capture this sense, translates the term as 'an ear-whispered tradition' (Mullin (ed.) 1997, p. 17), although all oral traditions are not whispered, as will become clear in the discussion of 'oral genres' later in this article. © Koninklijke Brill NV, Leiden, 2007 DOI: 10.1163/157342107X207245 Downloaded from Brill.com10/07/2021 10:54:56AM via free access M.A. Chaoul I Asian Medicine 3 (2007) 130-155 131 holders, chis study is based on textual translation and analysis as well as echno­ graphical research reporting how it is used in Bon lay settings and monastic curricula today. In particular, I have worked with a commentary by the famous nineteenth- to twentieth-century Bonpo scholar and meditator Shardza Tashi Gyalcsen (Shar rdz.a bKhra shis rgyal mtshan). 3 Shardza's other works on magi­ cal movement and his systematisation have had a great impact in contempo­ rary Bon settings and its migration co the West. Thus, in tracing the migration of magical movement to the West, both in Buddhist dharma centres and contemporary western medical settings, I report some of the benefits of using these mind-body techniques as part of a CIM (Complementary and Integrative Medicine) treatment for people with cancer. This may situate mag­ ical movements within a larger dialogue-one chat engages not only with ocher yogic practices-but also with the fields of integrative medicine and the medical humanities, among others. The Bon religion4 The Bon religion is proclaimed to have been well established in Tibet by the time Buddhism arrived there in the seventh century CE. 5 The question of the origins of Bon has undergone lengthy discussions among both Tibetan and Euro-American scholars. However, the prominence of Buddhism over Bon produced 'religious polemical work quite hostile to Bon [Bon].'6 Dan Martin, who has studied chis topic extensively, writes, '[s]tatements about the "primi­ tive animism of Bon" and its later "transformation" or "accommodation" Also, following Anne Klein, who follows Sogyal Rinopche, I chose to translate 'Great Com­ pleteness' rather than 'Great Perfection' for the Dzogchen school of thought and practice. 'Per­ fection' has the connotation of perfecting that state of mind whereas 'completeness' emphasises the sense of 'fullness' chat, in my understanding, is more in accordance with the way chis state is described in Dzogchen texts. David Germano, although finally opting to use 'Great Perfection', acknowledges chat 'completeness' captures a better sense of rdmgs. In face, his more literal trans­ lation would be 'super-completeness' (Germano 1994, p. 683). Dan Marcin provides a further 'twist', using 'Great Perfectedness' following Sogyal and Klein (see Martin 2001, p. 14). 3 Gyalcsen 1974a, pp. 321--46 (henceforth, Shardza's Commentary). 4 The religions of Tibet include Buddhism as well as Bon. This is important to this study, since the main texts I have worked with come from the Bon tradition (see Tucci 1980). Follow­ ing His Holiness the 14th Dalai Lama and ochers, I will consider that the Tibetan religious tradi­ tions include the native Bon religion and the four sub-traditions ofTibecan Buddhism: Nyingma (rnying ma), Kagyu (bka' brgyud), Sakya (sa skya) and Gelug (dge lugs). 5 Karmay 1975, pp. 180-7. 6 Marcin 1994, p. 6. For a study of the polemical tradition in greater detail, see also Martin 1991. Downloaded from Brill.com10/07/2021 10:54:56AM via free access 132 M.A. Chaoul I Asian Medicine 3 (2007) 130-155 (or "plagiarism") have been repeated so often that they have achieved a status of cultural Truth'.7 Martin, among others, proposes that, Bon [Bon] as it existed during the last millennium represents an unusual, yet quite legitimate transmission of Buddhist teachings ultimately based on little­ known Central Asian Buddhist traditions. 8 In this study, for reasons of focus and length, I do not dwell further on this discussion, as it has been thoroughly discussed elsewhere. 9 Instead I focus on some of the religious principles of the Bon tradition in which this magical movement practice is embedded. Mind-energy-body In Buddhist and Bon teachings, especially from the Dzogchen perspective, one's physical body, speech or energy, and mind are known as the three doors through which one practises the methods (thabs) and realises or re-discovers one's own primordial wisdom (ye shes). to Within the speech or energy realm, there is a subtle energy body that emerges both metaphorically and, for some, in actuality. This subtle energy body or adamantine body (rdo rje lus or sku analogous to the Sanskrit suksma farira) is composed of channels (rtsa) and vital breath currents (rlung) that flow within them, providing the landscape where the mind and the physical body connect with each other. In the Tibetan yogic tradition, there are certain practices that specifically affect the energetic 7 Marcin 1991, p. 3. 8 Marcin 1994, p. 5. 9 See Martin 1991; Kvaerne 1994; Chaoul 1999, among others. Bonpos themselves distin­ guish three kinds of Bon, namely Bon (which retrospectively is qualified as early or primitive), Yungdrung (g.yung drung) or eternal Bon, and new Bon (bon gsar). Early Bon is seen as an ensemble of the popular religions, similar to what Stein calls 'the nameless religion' (see Stein 1972). Yungdrung Bon is the religion that claims its origin in the Buddha Tonpa Shenrab and sees itself as a separate religion from Buddhism, even when acknowledging similarities. New Bon is a movement that surfaced in the sixteenth and seventeenth centuries. It arose from the interac­ tion and amalgamation between Yungdrung Bon and Nyingma, the earlier Buddhist tradition in Tibet. As Kvaerne writes, 'Bon was not a sinister perversion of Buddhism, but rather an eclectic tradition which, unlike Buddhism in Tibet, insisted on accentuating rather than denying its pre­ Buddhisi: elements.' (Kvaerne 1996, p. 135). 10 The wisdom of realising is sometimes called insight or exalted knowledge (shes rab) and is the pair of method. In the Dwgchen school, that realisation is a process of re-discovering that primordial nature or 'Buddha nature'(de bzhin gshegs pa'i snying po, tatagathagarbha) that every sentient being (sems can) possesses. Downloaded from Brill.com10/07/2021 10:54:56AM via free access M.A. Chaoul! Asian Medicine3 (2007) 130-155 133 or subtle body and are called 'channels and vital breath currents' or 'channels­ breaths' practices (rtsa rlung).'' Channels-breaths, sometimes taught as a prac­ tice in themselves, are often included within magical movement, in which case they are called 'magical movement [of/with] channels-breaths' (rtsa rlung 'phrul 'khor). r Tsa (ndr/,i in Sanskrit) generally means 'channels' or 'circulation channels', and rlung (prd17a or vdyu in Sanskrit) is translated here as 'vital breath cur­ rents', or simply 'breaths', depending on the context. These terms have different meanings; therefore translations vary according to the context in which they appear, such as medical or religious practice. There are even further variations among different texts and traditions. 12 In Tibetan medicine, the channels, specifically the circulation channels, include those that carry not only breath and vital breath currents, but also blood, and other fluids and energies that 'connect all aspects of the body.' 13 Therefore, rtsa, depending on the context, is translated as 'veins', 'arteries', 'nerves', and so forth. In the channels-breaths practices, rtsa refers to those channels that carry rlung. 'Vital breath currents' is equivalent to qi in Chinese and prd17a in Sanskrit, rather than Jeng and vdyu respectively, which may also take on the meaning of external 'air' or 'wind'. 14 In the channels-breaths practices, rlung does not refer to that external wind but rather to internal subtler aspects of it, such as normal breath and vital breath currents that run within the body through the circulatory channels.
Load more

Recommended publications
  • VT Module6 Lineage Text Major Schools of Tibetan Buddhism
    THE MAJOR SCHOOLS OF TIBETAN BUDDHISM By Pema Khandro A BIRD’S EYE VIEW 1. NYINGMA LINEAGE a. Pema Khandro’s lineage. Literally means: ancient school or old school. Nyingmapas rely on the old tantras or the original interpretation of Tantra as it was given from Padmasambhava. b. Founded in 8th century by Padmasambhava, an Indian Yogi who synthesized the teachings of the Indian MahaSiddhas, the Buddhist Tantras, and Dzogchen. He gave this teaching (known as Vajrayana) in Tibet. c. Systemizes Buddhist philosophy and practice into 9 Yanas. The Inner Tantras (what Pema Khandro Rinpoche teaches primarily) are the last three. d. It is not a centralized hierarchy like the Sarma (new translation schools), which have a figure head similar to the Pope. Instead, the Nyingma tradition is de-centralized, with every Lama is the head of their own sangha. There are many different lineages within the Nyingma. e. A major characteristic of the Nyingma tradition is the emphasis in the Tibetan Yogi tradition – the Ngakpa tradition. However, once the Sarma translations set the tone for monasticism in Tibet, the Nyingmas also developed a monastic and institutionalized segment of the tradition. But many Nyingmas are Ngakpas or non-monastic practitioners. f. A major characteristic of the Nyingma tradition is that it is characterized by treasure revelations (gterma). These are visionary revelations of updated communications of the Vajrayana teachings. Ultimately treasure revelations are the same dharma principles but spoken in new ways, at new times and new places to new people. Because of these each treasure tradition is unique, this is the major reason behind the diversity within the Nyingma.
    [Show full text]
  • Zhou Zuoren's Critique of Violence in Modern China
    World Languages and Cultures Publications World Languages and Cultures 2014 The aS cred and the Cannibalistic: Zhou Zuoren’s Critique of Violence in Modern China Tonglu Li Iowa State University, [email protected] Follow this and additional works at: http://lib.dr.iastate.edu/language_pubs Part of the Chinese Studies Commons The ompc lete bibliographic information for this item can be found at http://lib.dr.iastate.edu/ language_pubs/102. For information on how to cite this item, please visit http://lib.dr.iastate.edu/ howtocite.html. This Article is brought to you for free and open access by the World Languages and Cultures at Iowa State University Digital Repository. It has been accepted for inclusion in World Languages and Cultures Publications by an authorized administrator of Iowa State University Digital Repository. For more information, please contact [email protected]. The aS cred and the Cannibalistic: Zhou Zuoren’s Critique of Violence in Modern China Abstract This article explores the ways in which Zhou Zuoren critiqued violence in modern China as a belief-‐‑driven phenomenon. Differing from Lu Xun and other mainstream intellectuals, Zhou consistently denied the legitimacy of violence as a force for modernizing China. Relying on extensive readings in anthropology, intellectual history, and religious studies, he investigated the fundamental “nexus” between violence and the religious, political, and ideological beliefs. In the Enlightenment’s effort to achieve modernity, cannibalistic Confucianism was to be cleansed from the corpus of Chinese culture as the “barbaric” cultural Other, but Zhou was convinced that such barbaric cannibalism was inherited by the Enlightenment thinkers, and thus made the Enlightenment impossible.
    [Show full text]
  • Pilgrimage to Drakar Dreldzong
    Pilgrimage to Drakar Dreldzong The Written Tradition and Contemporary Practices among Amdo Tibetans ,#-7--a};-1 Zhuoma ( |) Thesis Submitted for the Degree of M. Phil in Tibetan Studies Department of Culture Studies and Oriental Languages University of Oslo Spring 2008 1 Summary This thesis focuses on pilgrimage (gnas skor) to Drakar Dreldzong, a Buddhist holy mountain (gnas ri) in a remote area of Amdo, Tibet, in the present day Qinghai Province in the western part of China. The mountain had long been a solitude hermitage and still is a popular pilgrimage site for Tibetan lamas and nearby laymen. Pilgrimage to holy mountains was, and still is, significant for the religious, cultural and literary life of Tibet, and even for today’s economic climate in Tibet. This thesis presents the traditional perceptions of the site reflected both in written texts, namely pilgrimage guides (gnas bshad), and in the contemporary practices of pilgrimage to Drakar Dreldzong. It specifically talks about an early pilgrimage guide (Guide A) written by a tantric practitioner in the early 17th century, and newly developed guides (Guides B, C and D), based on the 17th century one, edited and composed by contemporary Tibetan lay intellectuals and monks from Dreldzong Monastery. This monastery, which follows the Gelukba tradition, was established in 1923 at the foot of the mountain. The section about the early guide mainly introduces the historical framework of pilgrimage guides and provides an impression of the situation of the mountain in from the 17th to the 21st century. In particular, it translates the text and gives comments and analysis on the content.
    [Show full text]
  • Wisdom Buddha Dorje Shugden Blog Al Jazeera Top Story
    Wisdom Buddha Dorje Shugden Blog: Al Jazeera Top Story -- Revisits Court Case against the Dalai Lama 1/15/09 12:32 PM Wisdom Buddha Dorje Shugden Blog The official blog of the Wisdom Buddha Dorje Shugden Website, providing the latest news, videos, and updates on the Dorje Shugden controversy. WEDNESDAY, JANUARY 14, 2009 Subscribe Al Jazeera Top Story -- Revisits Court Case against Posts the Dalai Lama Comments Al Jazeera’s People and Power has named ‘The Dalai Lama: The Devil Within’ one of their top two stories of 2008. As a result, Al Jazeera is now Protector of Je featuring it again. Tsongkhapa's Tradition The reporter has added at the end of the updated report: "The case against the Dalai Lama is still with the courts. We hope to bring you an update later in the year." As the lawyer for the persecuted Shugden practitioners, Shree Sanjay Jain, explains: "It is certainly a case of religious discrimination in the sense that if within your sect of religion you say that this particular Deity ought not to be worshipped, and those persons who are willing to worship him you are trying to excommunicate them from the main stream of Buddhism, then it is a discrimination of worst kind." Al Jazeera adds: "No matter what the outcome of the court case, in a country Click on picture for Wisdom Buddha Dorje Shugden where millions of idols are worshipped, attempting to ban the Website Deity is an uphill battle. One in which many Buddhist monks have lost their faith in the spirit of the Dalai Lama." Search For a full transcript, see Al Jazeera News Documentary, October 2008.
    [Show full text]
  • Tibetan Yoga Tibetan Yoga ALEJANDRO CHAOUL
    WISDOM ACADEMY Tibetan Yoga Tibetan Yoga ALEJANDRO CHAOUL ALEJANDRO CHAOUL Lesson 1:9: Lesson 1: TheAnAn Zhang Introduction Introduction Zhung to toNyan Tibetan Tibetan Gyud Yoga YogaNgondro inin the the BonBonMovement Tradition Tradition Reading: Foundational Posture Reading:(Ngondro Trul khor) of Zhang TibetanZhung NyanYoga forGyud HealthReading: by Pongyal & Well-Being Tsenpo byT Alejandroibetan Yoga for Chaoul, Health & Ph.Ph.D. Well D.-Being “What andIs Tibetan bytheAlejandro Ligmincha Yoga?” Chaoul, pagesInstitue Ph. xviii–xixD. “What Is Tibetan Yoga?” pages xviii–xix Ligmincha Institute © This draft information is restricted practice material intended only for those persons who have received oral instructions of it. Please respect this request. Foundational Posture (Ngondro Trul khor) of Zhang Zhung Nyan Gyud by Pongyal Tsenpo The purpose of trul khor is to develop meditation practice (bog don). An important secondary benefit is to clear away the obstacles geg( sel) that obscure our meditative state. These practices are in Dzogchen texts. So far, we have seen those from Instructions on the A (A-tri trul khor). In this session we will include the ngondro movement from another important Bon Dzogchen text: the Listening Transmission of Zhang Zhung (Zhang zhung nyan gyud). This ngondro posture is like an “energetic massage” of the body, similar to one of the A-tri trul khor we saw and practiced in lesson 3, but without the initial visualization. The text describes this energetic massage as having six parts, each of which purifies one part of the body: head, right arm, left arm, right leg, left leg, and torso. • Sit cross-legged in the five-point posture.
    [Show full text]
  • 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.
    [Show full text]
  • Summer 2018-Summer 2019
    # 29 – Summer 2018-Summer 2019 H.H. Lungtok Dawa Dhargyal Rinpoche Enthusiasm in Our Dharma Family CyberSangha Dying with Confidence LIGMINCHA EUROPE MAGAZINE 2019/29 — CONTENTS GREETINGS 3 Greetings and news from the editors IN THE SPOTLIGHT 4 Five Extraordinary Days at Menri Monastery GOING BEYOND 8 Retreat Program 2019/2020 at Lishu Institute THE SANGHA 9 There Is Much Enthusiasm and Excitement in Our Dharma Family 14 Introducing CyberSangha 15 What's Been Happening in Europe 27 Meditations to Manifest your Positive Qualities 28 Entering into the Light ART IN THE SANGHA 29 Yungdrun Bön Calendar for 2020 30 Powa Retreat, Fall 2018 PREPARING TO DIE 31 Dying with Confidence THE TEACHER AND THE DHARMA 33 Bringing the Bon Teachings into the World 40 Tibetan Yoga for Health & Well-Being 44 Tenzin Wangyal Rinpoche's 2019 European Seminars and online Teachings THE LIGMINCHA EUROPE MAGAZINE is a joint venture of the community of European students of Tenzin Wangyal Rinpoche. Ideas and contributions are welcome at [email protected]. You can find this and the previous issues at www.ligmincha.eu, and you can find us on the Facebook page of Ligmincha Europe Magazine. Chief editor: Ton Bisscheroux Editors: Jantien Spindler and Regula Franz Editorial assistance: Michaela Clarke and Vickie Walter Proofreaders: Bob Anger, Dana Lloyd Thomas and Lise Brenner Technical assistance: Ligmincha.eu Webmaster Expert Circle Cover layout: Nathalie Arts page Contents 2 GREETINGS AND NEWS FROM THE EDITORS Dear Readers, Dear Practitioners of Bon, It's been a year since we published our last This issue also contains an interview with Rob magazine.
    [Show full text]
  • 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
    [Show full text]
  • Confucianism, "Cultural Tradition" and Official Discourses in China at the Start of the New Century
    China Perspectives 2007/3 | 2007 Creating a Harmonious Society Confucianism, "cultural tradition" and official discourses in China at the start of the new century Sébastien Billioud Édition électronique URL : http://journals.openedition.org/chinaperspectives/2033 DOI : 10.4000/chinaperspectives.2033 ISSN : 1996-4617 Éditeur Centre d'étude français sur la Chine contemporaine Édition imprimée Date de publication : 15 septembre 2007 ISSN : 2070-3449 Référence électronique Sébastien Billioud, « Confucianism, "cultural tradition" and official discourses in China at the start of the new century », China Perspectives [En ligne], 2007/3 | 2007, mis en ligne le 01 septembre 2010, consulté le 14 novembre 2019. URL : http://journals.openedition.org/chinaperspectives/2033 ; DOI : 10.4000/chinaperspectives.2033 © All rights reserved Special feature s e v Confucianism, “Cultural i a t c n i e Tradition,” and Official h p s c r Discourse in China at the e p Start of the New Century SÉBASTIEN BILLIOUD This article explores the reference to traditional culture and Confucianism in official discourses at the start of the new century. It shows the complexity and the ambiguity of the phenomenon and attempts to analyze it within the broader framework of society’s evolving relation to culture. armony (hexie 和谐 ), the rule of virtue ( yi into allusions made in official discourse, we are interested de zhi guo 以德治国 ): for the last few years in another general and imprecise category: cultural tradi - Hthe consonance suggested by slogans and tion ( wenhua chuantong ) or traditional cul - 文化传统 themes mobilised by China’s leadership has led to spec - ture ( chuantong wenhua 传统文化 ). ((1) However, we ulation concerning their relationship to Confucianism or, are excluding from the domain of this study the entire as - more generally, to China’s classical cultural tradition.
    [Show full text]
  • Inner Mongolia
    Refugee Review Tribunal AUSTRALIA RRT RESEARCH RESPONSE Research Response Number: CHN30730 Country: China Date: 13 October 2006 Keywords: CHN30730 – Tibetan Buddhism – Government Treatment – Inner Mongolia This response was prepared by the Country Research Section of the Refugee Review Tribunal (RRT) after researching publicly accessible information currently available to the RRT within time constraints. This response is not, and does not purport to be, conclusive as to the merit of any particular claim to refugee status or asylum. Questions 1. Please provide some background information on this Huang Jiao group. 2. Please provide information on the Chinese government’s treatment of this group, especially in Mongolia. RESPONSE 1. Please provide some background information on this Huang Jiao group. The file indicates that the applicant is from Tongliao, Inner Mongolia Autonomous Region. The applicant claims to practice a religion from Tibet similar to Buddhism. According to the US Department of State, most ethnic Mongolians practice Tibetan Buddhism (US Department of State 2006, International Religious Freedom Report 2006 – China, 15 September, Section 1 – Attachment 1). Huang Jiao means yellow religion in Chinese. One reference to huang jiao was found amongst the sources consulted. The article published in The Drama Review in 1989 reports that huang jiao is the yellow sect of Tibetan Buddhism (Liuyi, Qu et al 1989, ‘The Yi: Human Evolution Theatre’, The Drama Review, Vol 33, No 3, Autumn, p.105 – Attachment 2). The yellow sect of Tibetan Buddhism is more commonly known as Gelug but is also known as Geluk, Gelugpa, Gelukpa, Gelug pa, Geluk pa and the Yellow Hat sect.
    [Show full text]
  • Pilgrimage to Mt. Kailash and Central Tibet Through Upper Humla with Tempa Dukte Lama September 21St to October 13Th, 2020
    Pilgrimage to Mt. Kailash and Central Tibet through Upper Humla with Tempa Dukte Lama September 21st to October 13th, 2020 Day PROGRAM ALTI. MILES / HOUR LODGING Day 1 - Sept 21 Arrival in Kathmandu 4,593’ Hotel Day 2 – Sept 22 Heritage Sightseeing in Kathmandu Hotel Day 3 – Sept 23 Evening Flight to Nepalgunj 492’ Hotel Day 4 – Sept 24 Fly to Simikot 9,678’ Guest house Day 5 – Sept 25 Trek to Dharapari 7,448’ 5.6 miles /4-5 h Camp Day 6 – Sept 26 Trek Dharapori to Kermi 8,760’ 6.2 miles /5-6 h Camp Day 7 – Sept 27 Trek Kermi to Yalbang Monastery 10,039’ 6.2 miles /5-6 h Camp Day 8 – Sept 28 Trek Yalbang to Tumkot 10,072’ 8 miles /6 h Camp Day 9 – Sept 29 Trek to Yari/Thado Dunga 12,434’ 5.6 miles /4-5 h Camp Day 10 – Sept 30 Trek over Nara Pass (14,764’) to Hilsa then 12,369’ 5 h trek, 45 mins Hotel drive to Purang /Taklakot drive Day 11 – Oct 1 Drive to Manasarowar / Turgo Gompa 14,862’ 1 h drive Guesthouse Day 12 – Oct 2 Drive to Guru Gyam Bon Monastery 12,215’ 2-3 h drive Guesthouse Day 13 – Oct 3 Drive to Garuda Valley and explore, then 14,961’ 4-5 h drive Guesthouse drive to Darchen Day 14 – Oct 4 Kora (circumambulation) Day 01: Drive to 16,398’ 5-6 h drive & trek Guesthouse Darpoche and trek to Dira Phug Day 15 – Oct 5 Kora Day 02: Trek to Zutrul Phug via Dolma 18,471’ 11.8 miles /8-9 h Guesthouse La Pass (18,471’) Day 16 – Oct 6 Kora Day 03: Trek to Zongdue (3.7 miles /2 h) 14,764’ 5-6 h drive Guesthouse then drive to Saga Day 17 – Oct 7 Drive to Shigatse and visit Tashi Lunpo 17,060’ 6-7 h drive Guesthouse Monastery Day 18 – Oct 8 Drive to Yungdrung Ling, visit Yungdrung Ling 12,467’ 7-8 h drive Hotel and Menri Monastery Day 19 – Oct 9 Drive to Lhasa via Gyantse and Yamdrok 11,975’ 6-7 h drive Hotel Lake, visit Kumbum & Palcho Monastery Day 20 – Oct 10 Sightseeing in Lhasa: Potala Palace, Jokhang 11,975’ Hotel Temple and Barkhor Street Day 21 – Oct 11 Sightseeing in Lhasa: Drepung, Sera 11,975’ Hotel Monastery and Norbulinkha Palace Day 22 – Oct 12 Fly to Kathmandu 11,716’ Hotel Day 23 – Oct 13 Fly Home .
    [Show full text]
  • Mother Tara Organises a Monk Sponsorship Develop Insight and Wisdom
    HMT is affiliated with the Foundation for the Preservation OSPICE of of the Mahayana H Tradition founded in 1975 by two Tibetan Lamas, Lama Thubten Yeshe and OTHER ARA Lama Thubten Zopa M T Rinpoche. Buddhist Meditation and Healing Centre 18 Clifton Street Bunbury WA 6230 t: 9791 9798 w: www.hmt.org.au e: [email protected] September - December 2018 Climate Change & the Dharma COMING By Fran Steele, with excerpt from FPMT website, fpmt.org EVENTS His Holiness the Dalai Lama was recently people’s lack of education, the lack of awareness teaching in Ladakh, where he reiterated again that what people do has an effect; people are not his concern about the Himalaya as “the third being mindful or understanding this. 1 - 2 SEPT pole” where the melting of glaciers threatens I and all the monks, nuns, and students who went to Geshe the climate of the whole world. see your movie highly appreciate your efforts and Zopa what you are doing to reveal the truth, exposing and teaching Below is a letter written in 2006 to campaigner introducing the truth to the world. at HMT for Climate change action Al Gore by our Please continue taking responsibility to benefit this spiritual director Lama Zopa Rinpoche. It shows world, to reduce suffering, and to bring peace his concern that we be more mindful of our and happiness to this world. The ultimate goal is for 9 SEPT impact on people and animals so that we can people to develop a good heart, for everyone to Annual reduce the impact on the planet.
    [Show full text]