DOCSLIB.ORG

Annual Report

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Annual Report 2017-18 ANNUAL REPORT Karmapa International Buddhist Society dekZik vUrjjk"Vªh; ckS) laLFkk KARMAPA INTERNATIONAL BUDDHIST SOCIETY Karmapa International Buddhist Society is an international organisation for charity, cultural capital and Buddhist educational opportunities. (19th January, 2012 – Registrar of Societies District South West Govt. of NCT of Delhi). www.kibsociety.org CONTENT 04 08 LEGAL KIBS REPORT SUMMARY CERTIFICATE By Skarma Ishey Jungnes 05 10 FOREWORD LETTER KIBI ACADEMIC REPORT By By H.H. The 17th Prof. Lara Braitstein, Gyalwa Karmapa Principal 06 13 FOREWORD LETTER REPORT ON THE BA By PROGRAM Jigme Rinpoche (2013-2018) 07 16 FOREWORD LETTER REPORT ON By KIBS EUROPE Prof. Sempa Dorje 18 30 PRACTICING YEARLY CALENDAR OF COMPASSION AND EVENTS 2017/18 KIBI UNDERSTANDING IMPERMANENCE By H.H. 17th Gyalwa Karmapa 24 37 KIBI LIBRARY YEARLY TRAVEL REPORT SCHEDULE By of Katrin Becker H.H The 17th Gyalwa Karmapa 26 42 QUOTES FINANCIAL STATEMENT H.H The 17th & STATEMENT OF Gyalwa Karmapa INTERNAL CONTROL 28 44 SWIFT REBIRTH PRAYERS LIST OF ACTIVE COMPOSED MEMBERS By Executive Members H.H. 17th Gyalwa Karmapa Academic Council Associate Faculty Members 4 KIBS ANNUAL REPORT 2017-18 KIBS ANNUAL REPORT 2017-18 5 6 KIBS ANNUAL REPORT 2017-18 KARME DHARMA CHAKRA Communauté monastique bouddhiste Malaga, May 23rd 2018 Dear Dharma friends, I would like to offer my gratitude to Mewar University for the collaboration that has enabled KIBI students to graduate with a formally recognized Bachelor of Arts in Buddhist Studies degree since 2013. Unfortunately, due to a change of policy, this collaboration has come to an end. It was the late Shamar Rinpoche’s wish that we offer Karma Kagyü students the opportunity to complete academic studies with accredited degrees. Academic studies contribute to root Dharma in today’s world and allow for a wide range of possibilities in terms of making Dharma accessible in different contexts. As such, I would like to ask the governing body members, the academic council members, the faculty, and the administrative staff to continue their efforts so that the Karmapa International Buddhist Institute may once more be able to offer this precious opportunity for students worldwide. Meanwhile, the short courses that will be provided are a good starting point. I deeply rejoice in the charitable activities undertaken by KIBS, and I hope that this work will be continued and developed in the years to come as it is part of the bodhisattvas’ activity to help those in need to the best of our capacity. May the activity for the benefit of beings continue to grow far and wide in all necessary domains under the guidance of Thaye Dorje, His Holiness the 17th Gyalwa Karmapa. Jigme Rinpoche th General Secretary for Thaye Dorje, His Honliness the 17 Gyalwa Karmapa ________________________________________________________________________________________________________________________ CONGREGATION KARME DHARMA CHAKRA LANDREVIE – 24290 SAINT-LÉON SUR VÉZÈRE – FRANCE – TEL. 05 53 50 77 97 - CONGREGATION RECONNUE, DECRET 8 JANVIER 1988 www.dhagpo- kagyu.org - [email protected] KIBS ANNUAL REPORT 2017-18 7 8 KIBS ANNUAL REPORT 2017-18 Report Summary by KIBS Secretary It is my great pleasure to take this opportunity to By sharing the news of the resignation of our offer my utmost gratitude to all the individuals who, Principal, Professor Lara Braitstein, effective at the through dedicating their positive energy and their end of the academic year 2017-2018, we would like precious time, have made this year a successful to extend our heartfelt thanks to her; we will never and prosperous one. This year, one of our biggest forget your hard work, your patience, and your accomplishments was the renovation of 22 rooms sincere dedication to the success of KIBI will always and bathrooms at KIBI, which was sponsored by be remembered. Mr. Aleksandar Hofstätter. We offer him our deepest gratitude. In the end, I would personally like to thank all the office members of the Karmapa International Buddhist It is a source of sadness and regret that, from June Society for coordinating with me this past year, and 2018 onwards, our affiliation with Mewar University will for ensuring that the year ahead is a successful one. be discontinued. But we would like to pay our sincere thanks to Mewar University and its staff members for having been part of our journey. For the future, we are looking to establish a new affiliation with another Skarma Ishey Jungnes university in every way we can. General Secretary (KIBS) KIBS ANNUAL REPORT 2017-18 9 10 KIBS ANNUAL REPORT 2017-18 Letter from the Principal Desk and Graduation 2017-18 Spring 2018 marks the end of the collaborative BA in advanced Buddhist Studies.” program between Mewar University and KIBI. After five years of successfully working together, it is with How amazing. Each of us who has been involved in gratitude for our collaboration that we part ways for the BA – administrators, teachers, students – should now, and I would like to use this as an opportunity to take a moment to reflect on what we have been look back and reflect on our accomplishments as a a part of: actually fulfilling the wishes of the late community. Kunzig Shamar Rinpoche and His Holiness Gyalwa Karmapa. How extraordinary. I hope that whatever Not long ago I came across an old KIBI pamphlet at merit accrues from being a part of this will benefit all the bottom of a desk drawer. There isn’t a date on beings, allow us to continue fulfilling the wishes of His it, but it appears to be from the very early 1990’s. In Holiness the 17th Gyalwa Karmapa, and bring us into it, there is a description of the goals and long-term the orbit of the 15th Shamar Rinpoche’s activities vision for KIBI. The stated goals include: establishing a when the time comes. department of translation to set a universal standard for accurately translating the vast treasury of Buddhist This important accomplishment was realized by a teachings; developing a research library comprised large team of people. Foremost among them are of works of authentic Buddhist and non-Buddhist our inspiring Educational Director Professor Sempa contemplative traditions; convening international Dorje, whose life led dedicated to wisdom is truly conferences to bring together scholars from diverse an example to follow; and our determined Khenpo disciplines, in order to exchange ideas for the Mriti, whose incredible energy and dedication betterment of society; publishing and distributing put all the most important pieces into place. KIBI’s translated Buddhist works, as well as proceedings students enjoyed the enthusiastic teachings of so of the Institute’s conferences; and facilitating the many talented faculty members. Some taught every exchange of information and knowledge between single semester throughout the five years of the Buddhist cultures. What stopped me in my tracks, BA, some taught for only one semester. But every however, was that in this illustrious list of goals, the first contribution was valuable. My heartfelt thanks to our was this: faculty: Khenpo Lobsang, Khenpo Rigdzin, Khenpo Mriti, Khenpo Tsering Samdrup, Professor Burkhard “The Karmapa International Buddhist Institute is Scherer, Dr. Tina Draszcyk, Dr. Rolf Scheuermann, Dr. founded with the vision to bring into being a fully Cécile Ducher, Dr. Carol Wilson, Sönam Dekyi, Dörte accredited university where international students Kamarid, Inka Wolf, Karma Lodoe Sangpo, Tsöndrü, may obtain undergraduate and graduate degrees Jinpa Namgyal, Ngawang Tharchin, Jinpa Thaye, KIBS ANNUAL REPORT 2017-18 11 12 KIBS ANNUAL REPORT 2017-18 and Arun Kumar. Without the help of our interpreters degrees at universities around the world. The KIBI Inka Wolf, Tsöndrü, Julika Weber, and Dörte Kamarid, BA is particularly meaningful to me because of our our students would not have been able to access monastic students. The five monks who have earned the wisdom of many of our Khenpos. Our tireless their BA degrees now have credentials they can administrative staff, led by Skarma Ishey Jungnes, use outside of the monastic system. The options and gave all their support to the academic program. choices they now have ahead of them is something Finally, the work that I have tried to do in my five I am deeply happy about. years as Principal would not have been possible This has been an exceptional year in a number of without the extremely competent and patient help ways. But the most important ingredient was our of my assistants Inka Wolf and Stéphane Richards. students. Our brave crew of three BA and two Diploma students were at the heart of a shared This is my last year as Principal of KIBI The past five project to make finishing the BA degrees possible. years have been both challenging and rewarding. Each student’s desire to learn, each student’s I would like to share now some reflections on the motivation to finish their degree, was what drove importance of the education that our BA students each of us to do our part to make sure that was received here. A BA from KIBI is important foremost possible. The students are the reason we work as because the rigor, breadth and depth of education hard as we do. our BA and Diploma students received was of the very best quality. We should therefore all be proud of In closing, I wish to thank the late Kunzig Shamar the past five years as a success. In addition, having Rinpoche, His Holiness the 17th Gyalwa Karmapa, a BA means that our students have the opportunity and all of our KIBI students, for having given me the to study at higher levels, to undertake MA or PhD opportunity to do something truly meaningful. KIBS ANNUAL REPORT 2017-18 13 Report on the BA Program (2013-2018) “The Karmapa International Buddhist Institute is through a historic collaboration established with founded with the vision to bring into being a fully Mewar University.
Load more

Recommended publications
  • JACEK TRZEBUNIAK* Analysis of Development of the Tibetan Tulku
    The Polish Journal of the Arts and Culture Nr 10 (2/2014) / ARTICLE JACEK TRZEBUNIAK* (Uniwersytet Jagielloński) Analysis of Development of the Tibetan Tulku System in Western Culture ABSTRACT With the development of Tibetan Buddhism in Europe and America, from the second half of the twentieth century, the phenomenon of recognising a person as a reincarnation of Bud- dhist teachers appeared in this part of the world. Tibetan masters expected that the identified person will serve important social and religious functions for Buddhist communities. How- ever, after several decades since the first recognitions, the Western tulkus do not play the same important role in the development of Buddhism, as tulkus in China, and the Tibetan communities in exile. The article analyses the cultural and social causes of the different functioning of tulku institution in Western societies. The article shows that a different un- derstanding of identity, power and hierarchy mean that tulkus do not play significant roles in the development of Buddhism in this part of the world. KEY WORDS religious studies, Tibetan Buddhism, tulku, West INTRODUCTION Tulku (Tib. sprul sku) is a person in Tibetan Buddhism tradition who is recog- nised as a reincarnation of a famous Buddhist master. The tradition originated in the 13th century in the Kagyu (Tib. bka’ brgyud) sect when students of the Dusum Khyenpa (Tib. dus gsum mkhyen pa), after his death, found a boy and * Wydział Filozoficzny, Katedra Porównawczych Studiów Cywilizacji Uniwersytet Jagielloński w Krakowie, Polska e-mail: [email protected] 116 Jacek Trzebuniak recognised him as a reincarnation of their master1.
    [Show full text]
  • Chariot of Faith Sekhar Guthog Tsuglag Khang, Drowolung
    Chariot of Faith and Nectar for the Ears A Guide to: Sekhar Guthog Tsuglag Khang Drowolung Zang Phug Tagnya Foundation for the Preservation of the Mahayana Tradition 1632 SE 11th Avenue Portland, OR 97214 USA www.fpmt.org © 2014 Foundation for the Preservation of the Mahayana Tradition, Inc. All rights reserved. No part of this book may be reproduced in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system or technologies now known or developed, without permission in writing from the publisher. Set in Goudy Old Style 12/14.5 and BibleScrT. Cover image over Sekhar Guthog by Hugh Richardson, Wikimedia Com- mons. Printed in the USA. Practice Requirements: Anyone may read this text. Chariot of Faith and Nectar for the Ears 3 Chariot of Faith and Nectar for the Ears A Guide to Sekhar Guthog, Tsuglag Khang, Drowolung, Zang Phug, and Tagnya NAMO SARVA BUDDHA BODHISATTVAYA Homage to the buddhas and bodhisattvas! I prostrate to the lineage lamas, upholders of the precious Kagyu, The pioneers of the Vajrayana Vehicle That is the essence of all the teachings of Buddha Shakyamuni. Here I will write briefly the story of the holy place of Sekhar Guthog, together with its holy objects. The Glorious Bhagavan Hevajra manifested as Tombhi Heruka and set innumerable fortunate ones in the state of buddhahood in India. He then took rebirth in a Southern area of Tibet called Aus- picious Five Groups (Tashi Ding-Nga) at Pesar.1 Without discourage- ment, he went to many different parts of India where he met 108 lamas accomplished in study and practice, such as Maitripa and so forth.
    [Show full text]
  • Chenrezig Practice
    1 Chenrezig Practice Collected Notes Bodhi Path Natural Bridge, VA February 2013 These notes are meant for private use only. They cannot be reproduced, distributed or posted on electronic support without prior explicit authorization. Version 1.00 ©Tsony 2013/02 2 About Chenrezig © Dilgo Khyentse Rinpoche in Heart Treasure of the Enlightened One. ISBN-10: 0877734933 ISBN-13: 978-0877734932 In the Tibetan Buddhist pantheon of enlightened beings, Chenrezig is renowned as the embodiment of the compassion of all the Buddhas, the Bodhisattva of Compassion. Avalokiteshvara is the earthly manifestation of the self born, eternal Buddha, Amitabha. He guards this world in the interval between the historical Sakyamuni Buddha, and the next Buddha of the Future Maitreya. Chenrezig made a a vow that he would not rest until he had liberated all the beings in all the realms of suffering. After working diligently at this task for a very long time, he looked out and realized the immense number of miserable beings yet to be saved. Seeing this, he became despondent and his head split into thousands of pieces. Amitabha Buddha put the pieces back together as a body with very many arms and many heads, so that Chenrezig could work with myriad beings all at the same time. Sometimes Chenrezig is visualized with eleven heads, and a thousand arms fanned out around him. Chenrezig may be the most popular of all Buddhist deities, except for Buddha himself -- he is beloved throughout the Buddhist world. He is known by different names in different lands: as Avalokiteshvara in the ancient Sanskrit language of India, as Kuan-yin in China, as Kannon in Japan.
    [Show full text]
  • Ontology of Consciousness
    Ontology of Consciousness Percipient Action edited by Helmut Wautischer A Bradford Book The MIT Press Cambridge, Massachusetts London, England ( 2008 Massachusetts Institute of Technology All rights reserved. No part of this book may be reproduced in any form by any electronic or me- chanical means (including photocopying, recording, or information storage and retrieval) without permission in writing from the publisher. MIT Press books may be purchased at special quantity discounts for business or sales promotional use. For information, please e-mail [email protected] or write to Special Sales Depart- ment, The MIT Press, 55 Hayward Street, Cambridge, MA 02142. This book was set in Stone Serif and Stone Sans on 3B2 by Asco Typesetters, Hong Kong, and was printed and bound in the United States of America. Library of Congress Cataloging-in-Publication Data Ontology of consciousness : percipient action / edited by Helmut Wautischer. p. cm. ‘‘A Bradford book.’’ Includes bibliographical references and index. ISBN 978-0-262-23259-3 (hardcover : alk. paper)—ISBN 978-0-262-73184-3 (pbk. : alk. paper) 1. Consciousness. 2. Philosophical anthropology. 3. Culture—Philosophy. 4. Neuropsychology— Philosophy. 5. Mind and body. I. Wautischer, Helmut. B105.C477O58 2008 126—dc22 2006033823 10987654321 Index Abaluya culture (Kenya), 519 as limitation of Turing machines, 362 Abba Macarius of Egypt, 166 as opportunity, 365, 371 Abhidharma in dualism, person as extension of matter, as guides to Buddhist thought and practice, 167, 454 10–13, 58 in focus of attention, 336 basic content, 58 in measurement of intervals, 315 in Asanga’s ‘‘Compendium of Abhidharma’’ in regrouping of elements, 335, 344 (Abhidharma-samuccaya), 67 in technical causality, 169, 177 in Maudgalyayana’s ‘‘On the Origin of shamanic separation from body, 145 Designations’’ Prajnapti–sastra,73 Action, 252–268.
    [Show full text]
  • Recounting the Fifth Dalai Lama's Rebirth Lineage
    Recounting the Fifth Dalai Lama’s Rebirth Lineage Nancy G. Lin1 (Vanderbilt University) Faced with something immensely large or unknown, of which we still do not know enough or of which we shall never know, the author proposes a list as a specimen, example, or indication, leaving the reader to imagine the rest. —Umberto Eco, The Infinity of Lists2 ncarnation lineages naming the past lives of eminent lamas have circulated since the twelfth century, that is, roughly I around the same time that the practice of identifying reincarnating Tibetan lamas, or tulkus (sprul sku), began.3 From the twelfth through eighteenth centuries it appears that incarnation or rebirth lineages (sku phreng, ’khrungs rabs, etc.) of eminent lamas rarely exceeded twenty members as presented in such sources as their auto/biographies, supplication prayers, and portraits; Dölpopa Sherab Gyeltsen (Dol po pa Shes rab rgyal mtshan, 1292–1361), one such exception, had thirty-two. Among other eminent lamas who traced their previous lives to the distant Indic past, the lineages of Nyangrel Nyima Özer (Nyang ral Nyi ma ’od zer, 1124–1192) had up 1 I thank the organizers and participants of the USF Symposium on The Tulku Institution in Tibetan Buddhism, where this paper originated, along with those of the Harvard Buddhist Studies Forum—especially José Cabezón, Jake Dalton, Michael Sheehy, and Nicole Willock for the feedback and resources they shared. I am further indebted to Tony K. Stewart, Anand Taneja, Bryan Lowe, Dianna Bell, and Rae Erin Dachille for comments on drafted materials. I thank the Chiang Ching-kuo Foundation for International Scholarly Exchange for their generous support during the final stages of revision.
    [Show full text]
  • The Tulku System in Tibetan Buddhism: Its Reliability, Orthodoxy and Social Impacts
    The Tulku System in Tibetan Buddhism: Its Reliability, Orthodoxy and Social Impacts By Ramin Etesami A thesis submitted to the graduate school in partial fulfilment of the requirements for the degree of Master of Arts at the International Buddhist College, Thailand March, 20 Abstract The Tulku institution is a unique characteristic of Tibetan Buddhism with a central role in this tradition, to the extent that it is present in almost every aspect of Tibet’s culture and tradition. However, despite this central role and the scope and diversity of the socio-religious aspects of the institution, only a few studies have so far been conducted to shed light on it. On the other hand, an aura of sacredness; distorted pictures projected by the media and film industries;political propaganda and misinformation; and tendencies to follow a pattern of cult behavior; have made the Tulku institution a highly controversial topic for research; and consequently, an objective study of the institution based on a critical approach is difficult. The current research is an attempt to comprehensively examine different dimensions of the Tulku tradition with an emphasis on the issue of its orthodoxy with respect to the core doctrines of Buddhism and the social implications of the practice. In this research, extreme caution has been practiced to firstly, avoid any kind of bias rooted in faith and belief; and secondly, to follow a scientific methodology in reviewing evidence and scriptures related to the research topic. Through a comprehensive study of historical accounts, core Buddhist texts and hagiographic literature, this study has found that while the basic Buddhist doctrines allow the possibility for a Buddhist teacher or an advanced practitioner to “return back to accomplish his tasks, the lack of any historical precedence which can be viewed as a typical example of the practice in early Buddhism makes the issue of its orthodoxy equivocal and relative.
    [Show full text]
  • Nala Endowment Fund Annual Report 2017 About Nala Endowment Fund
    NALA ENDOWMENT FUND ANNUAL REPORT 2017 ABOUT NALA ENDOWMENT FUND Inspired by the philosophical, cultural and spiritual heritage of Himala- yan countries, we strive to preserve the treasures of Eastern thought and art. We support both local and foreign projects focusing on care and ed- ucation for children from poor families or orphans, we help spreading knowledge and skills related to traditional Buddhist art, contribute to translations of precious texts into Western languages and also direct- ly support translators. We create conditions for meditation, study and practice of traditional Tibetan methods of healing. We support precious teachers who are the source of endless valuable knowledge and inspira- tion, and we care for their health and vitality. We believe that our activity will spread awareness of possibilities of hu- man development and beautiful objectives that timeless, thousands of years old Eastern teachings have, namely the full development of mind’s potential and lasting, unconditional happiness for oneself and others. OUR AIM AND MISSION The nances we not only raise but also actively create are used for the support of projects home and abroad. Traditionally we have been bringing possibilities of quality education for children from poor families in Nepal, who found their home and a big family in the supported monasteries. We continue in this support and believe that it is especially education and kind approach that can best prepare these young men and women for life and increase their chances of a happy future. However, our aim is also to bring possibilities of inner development which leads to psychological stability and happiness to people in the West, where it is so important to stress basic human values.
    [Show full text]
  • Social Manifestations of XIV Shamar Rinpoche Posthumous Activity
    International Proceedings of Economics Development and Research IPEDR vol.83 (2015) © (2015) IACSIT Press, Singapore Social manifestations of XIV Shamar Rinpoche posthumous activity Malwina Krajewska Nicolaus Copernicus University, Torun, Poland Abstract. This paper analyze and present social phenomena which appeared after the sudden death of Tibetan Lama- XIV Kunzig Shamar Rinpoche Mipham Chokyi Lodro. It contain ethnographic descriptions and reflections made during anthropological fieldwork in Germany as well in Nepal. It shows how Buddhist teacher can influence his practitioners even after death. What is more this paper provide reliable information about the role of Shamarpa in Kagyu tradition. Keywords: Anthropology, Buddhism, Fieldwork, Cremation. 1. Introduction Information and reflections published in this paper are an attempt to present anthropological approach to current and global situation of one specific tradition within Tibetan Buddhism. The sudden death of Kagyu tradition Lineage Holder- Shamarpa influenced many people from America, Asia, Australia and Europe and Russia. In following section of this article you will find examples of social phenomena connected to this situation, as well basic information about Kagyu tradition. 2. Cremation at Shar Minub Monastery 31 of July 2014 was very hot and sunny day (more than 30 degrees) in Kathmandu, Nepal. Thousands of people gathered at Shar Minub Monastery and in its surroundings. On the rooftop of unfinished (still under construction) main building you could see a crowd of high Tibetan Buddhist Rinpoches and Lamas - representing different Tibetan Buddhist traditions. All of them were simultaneously leading pujas and various rituals. Among them Shamarpa family members as well as other noble guests were also present.
    [Show full text]
  • Pamela Gayle White Interviews the 17Th Karmapa Trinley Thaye Dorje
    Source: http://www.rigdrolling.org/2013/01/96-800x600-normal-0-false-false-false.html. Pamela Gayle White interviews the 17th Karmapa Trinley Thaye Dorje Diamond-like Resolve When I entered my first three-year retreat in France, in 1991, the 16th Gyalwa Karmapa, Rangjung Rigpe Dorje, had been gone for ten years already, and speculation about how the next Karmapa would manifest and why the recognition process was taking so long was a common topic within our lineage of Tibetan Buddhism. The Karmapas are the supreme heads of the Karma Kagyu school of Tibetan Buddhism, and indeed the tradition of Buddhist lineages headed by reincarnate Bodhisatvas formally began in the 13th century with the Karmapa line. Eventually, the official recognition of new emanations of departed masters would be adopted and codified by all schools of Tibetan Buddhism. The recognized incarnates are called “tulkus,” from the Tibetan sprul pa’i sku, a term that actually designates the material manifestation of enlightened being. The most famous example alive today is, of course, His Holiness the 14th Dalai Lama of the Gelug line. Over the centuries there have been many tulkus, among them men and, rarely, women, of great wisdom, power, and extraordinary kindness; tulkus who have been prolific, unorthodox, clairvoyant, exacting, adventuresome, artistic—or simply forgettable. Traditionally, tulkus inherit qualities, responsibilities, disciples, and property according to their spiritual power and rank. They receive a special education, usually in a monastic setting. High-ranking tulkus have often formed allegiances with mighty leaders, notably in Mongolia and China, and tulkudom has also been subject to the intrigues and dealings that inevitably go hand in hand with temporal power.
    [Show full text]
  • The Systematic Dynamics of Guru Yoga in Euro-North American Gelug-Pa Formations
    University of Calgary PRISM: University of Calgary's Digital Repository Graduate Studies The Vault: Electronic Theses and Dissertations 2012-09-13 The systematic dynamics of guru yoga in euro-north american gelug-pa formations Emory-Moore, Christopher Emory-Moore, C. (2012). The systematic dynamics of guru yoga in euro-north american gelug-pa formations (Unpublished master's thesis). University of Calgary, Calgary, AB. doi:10.11575/PRISM/28396 http://hdl.handle.net/11023/191 master thesis University of Calgary graduate students retain copyright ownership and moral rights for their thesis. You may use this material in any way that is permitted by the Copyright Act or through licensing that has been assigned to the document. For uses that are not allowable under copyright legislation or licensing, you are required to seek permission. Downloaded from PRISM: https://prism.ucalgary.ca UNIVERSITY OF CALGARY The Systematic Dynamics of Guru Yoga in Euro-North American Gelug-pa Formations by Christopher Emory-Moore A THESIS SUBMITTED TO THE FACULTY OF GRADUATE STUDIES IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS DEPARTMENT OF RELIGIOUS STUDIES CALGARY, ALBERTA SEPTEMBER, 2012 © Christopher Emory-Moore 2012 Abstract This thesis explores the adaptation of the Tibetan Buddhist guru/disciple relation by Euro-North American communities and argues that its praxis is that of a self-motivated disciple’s devotion to a perceptibly selfless guru. Chapter one provides a reception genealogy of the Tibetan guru/disciple relation in Western scholarship, followed by historical-anthropological descriptions of its practice reception in both Tibetan and Euro-North American formations.
    [Show full text]
  • Rebirth Control in Tibetan Buddhism: Anything New? – Petr Jandáček
    Research Paper 4/2014 Rebirth Control in Tibetan Buddhism: Anything New? – July 2014 Rebirth Control in Tibetan Buddhism: Anything New? – Petr Jandáček* July 2014 *Petr Jandáček works as a civil engineer by profession and private researcher in the field of Tibetology. This paper was elaborated for the educational project ALYAS - AMO Lectures for Young Asia Scholars (www.amo.cz/alyas). © 2014 Association for International Affairs. All rights reserved. Views expressed in the paper are not necessarily the official attitude of publisher. Research Paper 4/2014 Rebirth Control in Tibetan Buddhism: Anything New? – July 2014 Motto: As the Yellow Church inside and outside of China proper is under the supreme rule of these two men, all the Mongol tribes bear allegiance to them. By patronizing the Yellow Church we maintain peace among the Mongols. This being an important task we cannot but protect this religion. Lama Shuo Pronouncement of Emperor Qianlong, 1792 AD Chinese religious policy towards Buddhism in general From the historical and cultural background (see below) it is obvious that the attempts to gain control over reincarnation and reincarnated religious authorities are a part of a broader context of both religious and secular politics which is not typical only to China and/or to the Chinese communism. In fact, there are only two possibilities for secular authorities when they try to control a society with a strong connection between worldly and religious affairs. The first of them is to control numerous monks, which was more or less successful during the Chinese occupation of Tibet. Nowadays, in those parts of ethnic Tibet which are controlled by China, there are 46 000 monks in 1700 monasteries (Ma Rong, pp.
    [Show full text]
  • 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.
    [Show full text]