Delve Deeper Into My Reincarnation a Film by Jennifer Fox
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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. -
Why Buddhism Baffles the West
WHY BUDDHISM BAFFLES THE WEST None of the world’s major religions is more richly varied than Buddhism. From the time of its birth some 2,500 years ago in India, it was reworked and reshaped over and over again as it spread to the many kingdoms of Asia—and, recently, to the West. In each of these lands, Buddhism profoundly influenced local cul- tures, and was in turn profoundly remolded by them—so much so that today’s adherents some- times even honor different Buddhas. Such variety makes it all the more ironic, our contributors point out, that Westerners today have such a one-dimen- sional picture of the faith the Buddha spawned. 72 Jan Nattier on America’s three varieties of Buddhism 81 Donald K. Swearer on the worldliness of Buddhism Buddhism Comes To Main Street by Jan Nattier uddhism is big news in America these days. Whether through a New York Times article carrying the Dalai Lama’s Blatest remarks or a CNN spot on a political fund-raising scandal at a Taiwanese branch temple in Los Angeles, whether by seeing Bernardo Bertolucci’s Little Buddha or following Tina Turner’s life story in What’s Love Got to Do With It?, Americans have become more aware than ever before of something called “Buddhism.” But it is not only as interesting bits of cultural and polit- ical exotica that Buddhism has entered the American consciousness. Increasingly, Americans themselves are becoming Buddhists. Though precise statistics are impossible to come by, according to most esti- mates between one and two million Americans now consider them- selves practicing Buddhists. -
Opening Speech Liao Yiwu
About the 17th Karmapa Liao Yiwu On the morning of 4 June, 1989, a contingent of over two hundred thousand soldiers surrounded the Chinese capital of Beijing, where they opened fire on unarmed protesters in a massacre at Tiananmen Square that shook the entire world. On 5 March of that same year, there had been another large massacre in the Tibetan capital of Lhasa, news of this earlier event had been effectively suppressed. Because of the absence of the Western news media, the PLA’s cold- blooded killing of Tibetan protesters was never recorded on camera. The holy city of Lhasa was about ten times smaller than Beijing at that time, and Bajiao Square where the massacre took place was about ten times smaller than Tiananmen Square, and yet over ten thousand peaceful protesters assembled in that narrow square, where they clashed with some fifteen thousand heavily-armed soldiers. As a result of this encounter, more than three hundred civilians lost their lives, another three thousand were imprisoned, and the “worst offenders” were subsequently sentenced to death. The Jokhang Temple located next to the Potala Palace was attacked and occupied by army troops because it was flying the Snow Lion Flag of Tibetan independence, and it was burned to the ground along with its precious copy of the Pagoda Scriptures, a text which symbolizes the dignity of Tibetan Esoteric Buddhism. Tens of thousands of Tibetan Buddhists stood in the street bewailing the loss of their sacred text, and the lamas continually tried to rush into the burning temple to rescue the scriptures, but were shot down amidst the flames. -
Arya Nagarjuna's
Arya Nagarjuna’s Praise to Satisfying Sentient Beings A Commentary------S------ on the Awakening Mind Teachings by His Holiness the Fourteenth Dalai Lama Bylakuppe, India ․ December 2015 Kurukulla Center for Tibetan Buddhist Studies www.kurukulla.org Kurukulla Center for Tibetan Buddhist Studies 68 Magoun Avenue ◆ Medford, MA 02155 USA ◆ www.kurukulla.org © 2015 by Kurukulla Center for Tibetan Buddhist Studies All rights reserved. Published 2015. 1,500 copies printed for free distribution. Texts reproduced with kind permission from: English translation of Praise to Satisfying Sentient Beings © Geshe Tsulga, Thubten Damchoe and Yeshe Chodron, 2008; revised by Thubten Damchoe and Yeshe Chodron, 2015. English translation of A Commentary on the Awakening Mind © Geshe Thupten Jinpa, 2006; revised 2007. Chinese translation of Praise to Satisfying Sentient Beings © Sera Je Trehor Lharampa Geshe Choewang, 2015 Chinese translation of A Commentary on the Awakening Mind © Jamyang Rinchen (Chun Yuan Huang) Front cover art with kind permission from Robert Beer. Back cover photo with kind permission from Amdo Ganzey Tshering. Photo of Tara & Stupa with kind permission from David Zinn. Cover & Book design by Gopa & Ted2, Inc. Contents ------S------ Tribute: Sera Je Trehor Lharampa Geshe Tsulga v Foreword x Acknowledgements xiii English Texts 1 A Commentary on the Awakening Mind 25 Praise to Satisfying Sentient Beings Chinese Texts 菩提心釋 31 歡喜有情讚 45 About Kurukulla Center for Tibetan Buddhist Studies 48 Opposite: Geshe Tsulga (left) and HHDL (right) in Mundgod, India 2002 Tribute: Sera Je Trehor Lharampa Geshe Tsulga ------S------ “Your Holiness is the root of peace and happiness for the whole world in general, and in particular, for the Tibetan people and their culture as both face extinction. -
Catazacke 20200425 Bd.Pdf
Provenances Museum Deaccessions The National Museum of the Philippines The Herbert F. Johnson Museum of Art, Cornell University New York, USA The Monterey Museum of Art, USA The Abrons Arts Center, New York, USA Private Estate and Collection Provenances Justus Blank, Dutch East India Company Georg Weifert (1850-1937), Federal Bank of the Kingdom of Serbia, Croatia and Slovenia Sir William Roy Hodgson (1892-1958), Lieutenant Colonel, CMG, OBE Jerrold Schecter, The Wall Street Journal Anne Marie Wood (1931-2019), Warwickshire, United Kingdom Brian Lister (19262014), Widdington, United Kingdom Léonce Filatriau (*1875), France S. X. Constantinidi, London, United Kingdom James Henry Taylor, Royal Navy Sub-Lieutenant, HM Naval Base Tamar, Hong Kong Alexandre Iolas (19071987), Greece Anthony du Boulay, Honorary Adviser on Ceramics to the National Trust, United Kingdom, Chairman of the French Porcelain Society Robert Bob Mayer and Beatrice Buddy Cummings Mayer, The Museum of Contemporary Art (MCA), Chicago Leslie Gifford Kilborn (18951972), The University of Hong Kong Traudi and Peter Plesch, United Kingdom Reinhold Hofstätter, Vienna, Austria Sir Thomas Jackson (1841-1915), 1st Baronet, United Kingdom Richard Nathanson (d. 2018), United Kingdom Dr. W. D. Franz (1915-2005), North Rhine-Westphalia, Germany Josette and Théo Schulmann, Paris, France Neil Cole, Toronto, Canada Gustav Heinrich Ralph von Koenigswald (19021982) Arthur Huc (1854-1932), La Dépêche du Midi, Toulouse, France Dame Eva Turner (18921990), DBE Sir Jeremy Lever KCMG, University -
Early Buddhist Metaphysics: the Making of a Philosophical Tradition
EARLY BUDDHIST METAPHYSICS This book provides a philosophical account of the major doctrinal shift in the history of early Theravada tradition in India: the transition from the earliest stratum of Buddhist thought to the systematic and allegedly scholastic philosophy of the Pali Abhidhamma movement. Conceptual investigation into the development of Buddhist ideas is pursued, thus rendering the Buddha’s philosophical position more explicit and showing how and why his successors changed it. Entwining comparative philosophy and Buddhology, the author probes the Abhidhamma’s shift from an epistemologically oriented conceptual scheme to a metaphysical worldview that is based on the concept of dhamma. She does so in terms of the Aristotelian tradition and vis-à-vis modern philosophy, exploiting Western philo- sophical literature from Plato to contemporary texts in the fields of philosophy of mind and cultural criticism. This book not only demonstrates that a philosophical inquiry into the conceptual foundations of early Buddhism can enhance our understanding of what philosophy and religion are qua thought and religion; it also shows the value of fresh perspectives for traditional Buddhology. Combining philosophically rigorous investigation and Buddhological research criteria, Early Buddhist Metaphysics fills a significant gap in Buddhist scholar- ship’s treatment of the conceptual development of the Abhidhamma. Noa Ronkin received her PhD from the University of Oxford. She is currently a lecturer in the Introduction to the Humanities Programme and a Research Fellow at the Center for Buddhist Studies, Stanford University. Her research interests include a range of issues associated with Indian Theravada Buddhist philosophy and psychology, the Abhidhamma tradition and comparative Indian philosophy. -
Tibetan Diaspora
TIBETAN DIASPORA Population: Approximately 127,935 [Approximate world-wide distribution: India 94,203; Nepal 13,514; Bhutan 1,298; the rest of the world 18,920] Constitution: The Charter of the Tibetans-in-Exile Judiciary: Tibetan Supreme Justice Commission: The Chief Justice Commis- sioner and two Justice Commissioners are elected by the Tibetan Par- liament-in-Exile out of a list of nominated candidates submitted by a selection committee of three to five members constituted by Chief Justice Commissioner, Speaker, Deputy Speaker and Sikyong (Presi- dent). Legislature: Tibetan Parliament-in-Exile with 45 members is directly elected by the exile population. The term of office is five years. Executive: The Kashag (Cabinet) is the apex executive body. The President is directly elected by the exile population for a term of five years. The President nominates other members of the Kashag to the Tibetan Par- liament-in-Exile to give its approval for their appointment. Major NGOs: Tibetan Youth Congress (TYC), Tibetan Women’s Association (TWA), Gu-chu-sum Movement, National Democratic Party of Tibet (NDPT) Foreign Missions: Based in New Delhi, Kathmandu, Washington D.C., Geneva, Tokyo, London, Brussels, Canberra, Moscow, Pretoria, Taipei and São Paulo. Livelihood: Agriculture, agro-industries, handicraft exports, woollen garment- selling enterprise and service sector. 1 tibetan national flag During the reign of the seventh-century king, Songsten Gampo, Tibet was one of the mightiest empires in Central Asia. Tibet, then, had an army of about 2,860,000 men. Each regiment of the army had its own banner. The banner of Yö-Ru Tö regiment had a pair of snow lions facing each other; that of Yä-Ru Mä a snow lion with a bright upper border; that of Tsang-Ru-Lag a snow lion standing upright, leaping towards the sky; and that of Ü-Ru Tö a white flame against a red background. -
Introduction to Tibetan Buddhism, Revised Edition
REVISED EDITION John Powers ITTB_Interior 9/20/07 2:23 PM Page 1 Introduction to Tibetan Buddhism ITTB_Interior 9/20/07 2:23 PM Page 2 ITTB_Interior 9/20/07 2:23 PM Page 3 Introduction to Tibetan Buddhism revised edition by John Powers Snow Lion Publications ithaca, new york • boulder, colorado ITTB_Interior 9/20/07 2:23 PM Page 4 Snow Lion Publications P.O. Box 6483 • Ithaca, NY 14851 USA (607) 273-8519 • www.snowlionpub.com © 1995, 2007 by John Powers All rights reserved. First edition 1995 Second edition 2007 No portion of this book may be reproduced by any means without prior written permission from the publisher. Printed in Canada on acid-free recycled paper. Designed and typeset by Gopa & Ted2, Inc. Library of Congress Cataloging-in-Publication Data Powers, John, 1957- Introduction to Tibetan Buddhism / by John Powers. — Rev. ed. p. cm. Includes bibliographical references and indexes. ISBN-13: 978-1-55939-282-2 (alk. paper) ISBN-10: 1-55939-282-7 (alk. paper) 1. Buddhism—China—Tibet. 2. Tibet (China)—Religion. I. Title. BQ7604.P69 2007 294.3’923—dc22 2007019309 ITTB_Interior 9/20/07 2:23 PM Page 5 Table of Contents Preface 11 Technical Note 17 Introduction 21 Part One: The Indian Background 1. Buddhism in India 31 The Buddha 31 The Buddha’s Life and Lives 34 Epilogue 56 2. Some Important Buddhist Doctrines 63 Cyclic Existence 63 Appearance and Reality 71 3. Meditation 81 The Role of Meditation in Indian and Tibetan Buddhism 81 Stabilizing and Analytical Meditation 85 The Five Buddhist Paths 91 4. -
Orientalist Commercializations: Tibetan Buddhism in American Popular Film
Journal of Religion & Film Volume 2 Issue 2 October 1998 Article 5 October 1998 Orientalist Commercializations: Tibetan Buddhism in American Popular Film Eve Mullen Mississippi State University, [email protected] Follow this and additional works at: https://digitalcommons.unomaha.edu/jrf Recommended Citation Mullen, Eve (1998) "Orientalist Commercializations: Tibetan Buddhism in American Popular Film," Journal of Religion & Film: Vol. 2 : Iss. 2 , Article 5. Available at: https://digitalcommons.unomaha.edu/jrf/vol2/iss2/5 This Article is brought to you for free and open access by DigitalCommons@UNO. It has been accepted for inclusion in Journal of Religion & Film by an authorized editor of DigitalCommons@UNO. For more information, please contact [email protected]. Orientalist Commercializations: Tibetan Buddhism in American Popular Film Abstract Many contemporary American popular films are presenting us with particular views of Tibetan Buddhism and culture. Unfortunately, the views these movies present are often misleading. In this essay I will identify four false characterizations of Tibetan Buddhism, as described by Tibetologist Donald Lopez, characterizations that have been refuted by post-colonial scholarship. I will then show how these misleading characterizations make their way into three contemporary films, Seven Years in Tibet, Kundun and Little Buddha. Finally, I will offer an explanation for the American fascination with Tibet as Tibetan culture is represented in these films. This article is available in Journal of Religion & Film: https://digitalcommons.unomaha.edu/jrf/vol2/iss2/5 Mullen: Orientalist Commercializations Tibetan religion and culture are experiencing an unparalleled popularity. Tibetan Buddhism and Tibetan history are commonly the subjects of Hollywood films. -
Program Guide
IBFF NO1 NOVEMBER 20–23, 2003 LOS ANGELES WWW.IBFF.ORG INTERNATIONAL BUDDHIST FILM FESTIVAL Debra Bloomfield Jerry Burchard John Paul Caponigro Simon Chaput Mark Citret Linda Connor Lynn Davis Peter deLory Don Farber Richard Gere Susannah Hays Jim Henkel Lena Herzog Kenro Izu REFLECTING BUDDHA: Michael Kenna IMAGES BY Heather Kessinger Hirokazu Kosaka CONTEMPORARY Alan Kozlowski PHOTOGRAPHERS Wayne Levin Stu Levy NOVEMBER 14–23 David Liittschwager Elaine Ling Exhibition and Sale to Benefit the International Buddhist Film Festival John Daido Loori Book Signings by Participating Photographers Yasuaki Matsumoto Throughout the Exhibition Steve McCurry Curated by Linda Connor Pasadena Museum of California Art Susan Middleton 490 East Union Street, Pasadena, California Charles Reilly Third Floor Exhibition Space Open Wed. to Sun. 10 am to 5 pm, Fri. to 8 pm David Samuel Robbins www.pmcaonline.org 626.568.3665 Stuart Rome Meridel Rubenstein Larry Snider 2003 pigment print © Linda Connor, Ladakh, India digital archival Nubra Valley, Camille Solyagua John Willis The Dalai Lama’s Rainbow The Dalai Lama’s NOV 20–23 at LACMA www.ibff.org Alison Wright image: Welcome to the first International Buddhist Film Festival. The Buddhist understanding that what we experience is projection, is cinema in the most profound sense. In the sixth century BC, Prince Siddhartha, the future Buddha, was challenged by personal and political upheaval, and he heroically strove to find a meaningful way of living. Waking up and paying attention, he discovered a path of spiritual transformation. The seeds of this breakthrough have continued to flower through 2,500 years. A new wave of contemporary cinema is emerging to embrace all the strands of Buddhism—directly, obliquely, reverently, critically, and comedically too. -
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.