DOCSLIB.ORG

Tibetan Buddhism Syllabus Spring 2009

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Tibetan Buddhism Syllabus Spring 2009 HREL 35200 / SALC 39001: Tibetan Buddhism Spring Quarter 2009 Christian K. Wedemeyer M/W 15:30-16:50 Swift 310B Swift Hall Rm 201 Office Hours: M/W 1:30–2:30 [email protected] Course description: This course is designed to serve as an introductory survey of the history, doctrines, institutions, and practices of Buddhism in Tibet from its origins in the mid-first-millennium through the end of the 20th century. Readings will be drawn both from primary sources (in translation) and secondary and tertiary scholarly research. There will be an in-class mid- term exam, and the option of either a take-home final exam or a short (7 pp.) paper. PQ: Preferably HREL 35100 or equivalent background in Buddhism. Schedule of Meetings 30 March 2009: No class 1 April 2009: Tibetan pre-history and the Bon tradition Topics: Earliest records of Tibet Bon and the “pre-Buddhist religion of Tibet” How “Tibetan” is Tibetan Buddhism? Readings: Stein, Tibetan Civilization, pp. 19–44 Karmay, “A General Introduction to the History and Doctrines of Bon” 6 April 2009: The Imperial Period Topics: The Tibetan Imperium The Mythos of the Three Religious Kings Readings: Snellgrove and Richardson, Cultural History of Tibet, pp. 19-32, 49-65 Kapstein, Tibetan Assimilation of Buddhism, pp. 51-65 Richardson, A Corpus of Early Tibetan Inscriptions, pp. 7-15, 26-31, 72-81 8 April 2009: Old Tibetan Buddhism: “Scholastic” Topics: Śāntarakṣita and the foundation of bSam-yas Imperial support for translation projects Kamalaśīla and the “Great Debate” of bSam-yas Readings: Snellgrove & Richardson, Cultural History of Tibet, pp. 66-80, 89-94 Ruegg, “Tibetan Historiography and Doxography of the ‘Great Debate of bSam yas” History of Buddhism by Bu-ston, pp. 181-201 13 April 2009: Old Tibetan Buddhism: “Shamanic” **Note special class session: class from 3:30 to 4:20; then adjourn for a special guest lecture by Robert Mayer, Oxford University, in Swift Commons)** Topics: The Figure of Padmasambhava: early and late The Old Tantras and the 9 Vehicles Readings: dBa’-bzhed, pp. 1-21 Powers, Tibetan Buddhism, pp. 319-345 Tibetan Buddhism, Spring 2009 15 April 2009: The “Later Diffusion” (phyi-dar) of Tibetan Buddhism Topics: History and Historiography of the Phyi-dar Atiśa and his reputation Tibetan Buddhism Readings: Hubert Decleer, “Atiśa’s Journey to Tibet” (in RoTiP) History of Buddhism by Bu-ston, pp. 201-224 20 April 2009: Doctrinal Issues in the Later Diffusion Topics: Authenticity of the Old Tantras Consolidation of the “Ancient School” (rNying-ma) Treasure Teachings (gTer-ma) Readings: Karmay, “The Ordinance of Lha bLa-ma Ye-shes-’od” Gyatso, “Drawn from the Tibetan Treasury” Davidson, “gSar ma Apocrypha” 22 April 2009: The Sakya (Sa-skya) School (and the Mongols) Topics: The ’Khon clan and the founding of Sa-skya Sa-skya Paṇḍita and his critiques ’Phags-pa and the Tibetan Buddhist State Readings: Powers, Intro to Tibetan Buddhism, pp. 377-401. Ruegg, “The Preceptor/Donor (yon mchod) Relation” 27 April 2009: The Kagyü (bKa’-brgyud) Schools (and their Mongols) Topics: Marpa Chos-kyi bLo-gros and Nāropā Gam-po-pa and Milarepa Phag-mo-gru-pa and a New Tibetan Buddhist State Readings: Powers, Introduction to Tibetan Buddhism, pp. 346-375 Shakabpa, A Political History of Tibet, pp. 73-90 29 April 2009: Bu-ston and the bKa’-’gyur/bsTan-’gyur Topics: Fixing of a Canon Comprehensive Surveys of Indian Buddhism Readings: Ruegg, Life of Bu-ston Rinpoche (pp. 1–40) Schaeffer, “A Letter to the Editors of the Buddhist Canon in Fourteenth-Century Tibet” 4 May 2009: Dol-po-pa, Tsong-kha-pa, and Tibetan Hermeneutics Topics: Dol-po-pa Shes-rab rGyal-mtshan rJe Rin-po-che bLo-bzang Grags-pa Exoteric and Esoteric Buddhism and interpretation Readings: Stearns, The Buddha from Dolpo, pp. 11-77 Thurman, Life and Teachings of Tsong Khapa, pp. 4-34. 6 May 2009: The Incarnate Lama (sprul-sku) System and the “Crazies” (smyon-pa) Topics: The theory and process of recognizing incarnate lamas Its political, economic, and religious impact Some reactions. Readings: Wylie, Reincarnation: A Political Innovation in Tibetan Buddhism” Lhalungpa, The Life of Milarepa, pp. 153-197 11 May 2009: In-class mid-term exam 2 Tibetan Buddhism, Spring 2009 13 May 2009: Dalai Lama III and the Geluk (dge-lugs) to the 16th/17th Centuries Topics: Political fortunes of the Dalai Lamas Consolidation of the Ganden/Geluk Tradition Rise of Mass Monasticism Tāranātha/Buddhaguptanātha Readings: Shakabpa, Political History of Tibet, pp. 91-99. Powers, Tibetan Buddhism (Geluk: pp. 402–430) Dreyfus, Sound of Two Hands Clapping, pp. 32-53 Goldstein and Tsarong, “Tibetan Buddhist Monasticism” Goldstein, “A Study of the lDab lDob” 18 May 2009: Later 17th Century: The “Great Fifth” Dalai Lama Topics: Maṇi bKa’-’bum and the creation of a national mythos sDe-srid Sangs-rgyas rGya-mtsho and the completion of the Potala Mass monasticism and the Tibetan Buddhist State Readings: Kapstein, The Tibetan Assimilation of Buddhism, pp. 141-162 Gyatso, “Down with the Demoness” Goldstein, “The Circulation of Estates in Tibet” 20 May 2009: 18th Century Developments Topics: Dalai Lama-s VI–VIII Cang-skya Rol-pa’i rDo-rje and Emperor Ch’ien lung Jigme Lingpa Si-tu Paṇ-chen and xylographic canons Readings: Gyatso, Apparitions of the Self, pp. 124-144 Kapstein, The Tibetan Assimilation of Buddhism, pp. 121-137 25 May 2009: Memorial Day, no class meeting 27 May 2009: 19th Century Developments Topics: Dalai Lama-s IX–XII The “Non-aligned” Movement (Ris-med) in Tibetan Buddhism Readings: Smith, “’Jam mgon Kong sprul and the Nonsectarian movement” M. Aris, “India and the British According to a Tibetan Text” 1 June 2009: Early 20th Century developments Topics: Dalai Lama XIII, dGe-’dun Chos-’phel and modernism Pha-bong-kha and the rise of “neo-dGe-lugs” Readings: Huber, “Colonial Archaeology, Intl. Missionary Buddhism, and 1st Mod. Tib. Lit.” Dreyfus, “The Shugden Affair” 3 June 2009: Contemporary Developments in Tibet and Exile Topics: Dalai Lama XIV, Chinese conquest, the Cultural Revolution, and its aftermath Readings: Goldstein & Kapstein, Buddhism in Contemporary Tibet (Intro and Conclusion) Goldstein, “Revival of Monastic Life in Drepung Monastery” 10 June 2009: Take-home final exam ** OR ** Final Paper due by 3:00PM in Swift 204 3 Tibetan Buddhism, Spring 2009 Bibliography Stein, R. A. Tibetan Civilization. Stanford: Stanford University Press, 1972. pp. 19-44. Karmay, Samten. “A General Introduction to the History and Doctrines of Bon,” in Memoirs of the Research Department of the Toyo Bunko, no. 33. Tokyo: The Toyo Bunko, 1975. pp. 172-218. Snellgrove, David, and Hugh Richardson. A Cultural History of Tibet. Boston and London: Shambhala, 1995. pp. 19-32, 49-65; 66-80, 89-94. Richardson, Hugh E. A Corpus of Early Tibetan Inscriptions. n.p.: Royal Asiatic Society, 1985. pp. 7-15, 26- 31, 72-81. Kapstein, Matthew T. The Tibetan Assimilation of Buddhism. Oxford: Oxford University Press, 2000. pp. 51- 65, 141-162, 121-137. Ruegg, David Seyfort. “On the Tibetan Historiography and Doxography of the ‘Great Debate of bSam yas,’” in IHARA Shōren and YAMAGUCHI Zuihō, eds., Tibetan Studies: Proceedings of the 5th Seminar of the International Association for Tibetan Studies, NARITA, 1989, Volume I, Narita: Naritasan Shinshoji, 1992. pp. 237-244. Obermiller, E, transl., History of Buddhism (chos ḥbyung) by Bu-ston. Heidelberg: O Harassowitz, 1932. pp. 181-201; 201-224. Wangdu, Pasang, and Hildegard Diemberger. dBa’ bzhed: The Royal Narrative Concerning the Bringing of the Buddha’s Doctrine to Tibet. Wien: Verlag der Österreichischen Akademie der Wissenschaften, 2000. Powers, John. Introduction to Tibetan Buddhism. Ithaca: Snow Lion Publications, 1995. pp. 319-345, 377- 401, 346-376, 402-430. Hubert Decleer, “Atiśa’s Journey to Tibet,” in Donald S. Lopez, ed., Religions of Tibet in Practice. Princeton: Princeton University Press, 1997. pp. 157-177. Karmay, Samten. “The Ordinance of Lha bLa-ma Ye-shes-’od,” in Samten Karmay, The Arrow and the Spindle: Studies in History, Myths, Rituals and Beliefs in Tibet. Kathmandu: Mandala Book Point, 1998. pp. 3-16. Gyatso, Janet. “Drawn from the Tibetan Treasury: the gTer ma literature,” in José Cabezón and Roger Jackson, eds., Tibetan Literature: Studies in Genre. Ithaca: Snow Lion, 1996. pp. 147-169. Davidson, Ronald. “gSar ma Apocrypha: The Creation of Orthodoxy, Gray Texts, and the New Revelation,” in Helmut Eimer and David Germano, eds., The Many Canons of Tibetan Buddhism (PIATS 2000). Leiden: Brill, 2002. pp. 203-224. Ruegg, “The Preceptor/Donor (yon mchod) Relation in Thirteenth Century Tibetan Society and Polity, its Inner Asian Precursors and Indian Models,” in Krasser, Much, Steinkellner, and Tauscher, eds., Tibetan Studies, vol. II, Wien: Verlag der Österreichischen Akademie der Wissenschaften, 1997. pp. 857-872. Shakabpa, Tsepon W. D. Tibet: A Political History. 1967. New York: Potala Publications, 1984. pp. 73-90, 91-99. Ruegg, David S. The Life of Bu-ston Rinpoche. Roma: Instituto Italiano per il Medio ed Estremo Oriente, 1966. pp. 1-40. 4 Tibetan Buddhism, Spring 2009 Schaeffer, Kurtis. “A Letter to the Editors of the Buddhist Canon in Fourteenth-Century Tibet: The ‘Yig mkhan rnams la gdams pa’ of Bu ston Rin chen grub,” Journal of the American Oriental Society, Vol. 124, No. 2 (Apr.–Jun., 2004), pp. 265–281. Stearns, Cyrus. The Buddha from Dolpo: A Study of the Life and Thought of the Tibetan Master Dolpopa Sherab Gyaltsen. Albany: SUNY Press, 1999. pp. 11-77. Thurman, Robert A. F., ed. The Life and Teachings of Tsong Khapa. Dharamsala: Library of Tibetan Works and Archives, 1982. pp. 4-34. Wylie, Turrell. “Reincarnation: A Political Innovation in Tibetan Buddhism,” in Louis Ligeti, ed., Proceedings of the Csoma de Kőrös Memorial Symposium.
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]
  • THE SECURITISATION of TIBETAN BUDDHISM in COMMUNIST CHINA Abstract
    ПОЛИТИКОЛОГИЈА РЕЛИГИЈЕ бр. 2/2012 год VI • POLITICS AND RELIGION • POLITOLOGIE DES RELIGIONS • Nº 2/2012 Vol. VI ___________________________________________________________________________ Tsering Topgyal 1 Прегледни рад Royal Holloway University of London UDK: 243.4:323(510)”1949/...” United Kingdom THE SECURITISATION OF TIBETAN BUDDHISM IN COMMUNIST CHINA Abstract This article examines the troubled relationship between Tibetan Buddhism and the Chinese state since 1949. In the history of this relationship, a cyclical pattern of Chinese attempts, both violently assimilative and subtly corrosive, to control Tibetan Buddhism and a multifaceted Tibetan resistance to defend their religious heritage, will be revealed. This article will develop a security-based logic for that cyclical dynamic. For these purposes, a two-level analytical framework will be applied. First, the framework of the insecurity dilemma will be used to draw the broad outlines of the historical cycles of repression and resistance. However, the insecurity dilemma does not look inside the concept of security and it is not helpful to establish how Tibetan Buddhism became a security issue in the first place and continues to retain that status. The theory of securitisation is best suited to perform this analytical task. As such, the cycles of Chinese repression and Tibetan resistance fundamentally originate from the incessant securitisation of Tibetan Buddhism by the Chinese state and its apparatchiks. The paper also considers the why, how, and who of this securitisation, setting the stage for a future research project taking up the analytical effort to study the why, how and who of a potential desecuritisation of all things Tibetan, including Tibetan Buddhism, and its benefits for resolving the protracted Sino- Tibetan conflict.
    [Show full text]
  • 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.
    [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]
  • A Brief Introduction to Buddhism and the Sakya Tradition
    A brief introduction to Buddhism and the Sakya tradition © 2016 Copyright © 2016 Chödung Karmo Translation Group www.chodungkarmo.org International Buddhist Academy Tinchuli–Boudha P.O. Box 23034 Kathmandu, Nepal www.internationalbuddhistacademy.org Contents Preface 5 1. Why Buddhism? 7 2. Buddhism 101 9 2.1. The basics of Buddhism 9 2.2. The Buddha, the Awakened One 12 2.3. His teaching: the Four Noble Truths 14 3. Tibetan Buddhism: compassion and skillful means 21 4. The Sakya tradition 25 4.1. A brief history 25 4.2. The teachings of the Sakya school 28 5. Appendices 35 5.1. A brief overview of different paths to awakening 35 5.2. Two short texts on Mahayana Mind Training 39 5.3. A mini-glossary of important terms 43 5.4. Some reference books 46 5 Preface This booklet is the first of what we hope will become a small series of introductory volumes on Buddhism in thought and practice. This volume was prepared by Christian Bernert, a member of the Chödung Karmo Translation Group, and is meant for interested newcomers with little or no background knowledge about Buddhism. It provides important information on the life of Buddha Shakyamuni, the founder of our tradition, and his teachings, and introduces the reader to the world of Tibetan Buddhism and the Sakya tradition in particular. It also includes the translation of two short yet profound texts on mind training characteristic of this school. We thank everyone for their contributions towards this publication, in particular Lama Rinchen Gyaltsen, Ven. Ngawang Tenzin, and Julia Stenzel for their comments and suggestions, Steven Rhodes for the editing, Cristina Vanza for the cover design, and the Khenchen Appey Foundation for its generous support.
    [Show full text]
  • Tibet: Psychology of Happiness and Well-Being
    Psychology 410 Psychology of Well-Being and Happiness Syllabus: Psychology 410, Summer 2020 Psychology of Happiness and Well-Being Course Content: The goal of this course is to understand and experience teachings on happiness and well-being that come from psychological science and from Buddhism (particularly Tibetan Buddhism), through an intercultural learning experience in Tibet. Through being immersed in authentic Tibetan community and culture, students will be able to have an anchored learning experience of the teachings of Tibetan Buddhism and compare this with their studies about the psychological science of well-being and happiness. Belief in Buddhism or any other religion is not necessary for the course. The cultural experiences in Tibet and understanding the teachings of Buddhism give one assemblage point upon which to compare and contrast multiple views of happiness and well-being. Particular attention is given in this course to understanding the concept of anxiety management from a psychological science and Buddhist viewpoint, as the management of anxiety has a very strong effect on well- being. Textbook (Required Readings): The course uses open source readings and videos that can be accessed through the PSU Library proxies, and open source websites. Instructors and Program Support Course Instructors and Program Support: Christopher Allen, Ph.D. and Norzom Lala, MSW candidate. Christopher and Norzom are married partners. ChristopherPsyc is an adjunct faculty member and senior instructor in the department of psychology at PSU. He has won the John Eliot Alan award for outstanding teacher at PSU in 2015 and 2019. His area of expertise includes personality and well- being psychology, and a special interest in mindfulness practices.
    [Show full text]
  • Getting to Know the Four Schools of Tibetan Buddhism
    THE FOUR ORDERS: BOOK EXCERPT Getting to know the Four Schools of Tibetan Buddhism hundreds ofyears that the four main been codified by Tibetan intellectual historians, who categorize Buddha's teachings in terms of three distinct of Tibetan Buddhism — Nyingma, vehicles — the Lesser Vehicle (Hinayana), the Great Vehicle akya, and Gelug — have evolved out of (Mahayana), and the Vajra Vehicle (Vajrayana) — each of which was intended to appeal to the spiritual capacities of their common roots in India, a wide array of particular groups. divergent practices, beliefs, and rituals have • Hinayana was presented to people intent on personal salvation in which one transcends come into being. However, there are signifi- suffering and is liberated from cyclic existence. • The audience of Mahayana teachings included cant underlying commonalities between the trainees with the capacity to feel compassion for different traditions, such as the importance the sufferings of others who wished to seek awakening in order to help sentient beings over- of overcoming attachment to the phenomena come their sufferings. of cyclic existence, and the idea that it is • Vajrayana practitioners had a strong interest in the welfare of others, coupled with determination necessary for trainees to develop an attitude to attain awakening as quickly as possible, and the spiritual capacity to pursue the difficult practices of sincere renunciation. John Powers' fasci- of tantra. nating and comprehensive book, Introduction Indian Buddhism is also commonly divided by scholars of the four Tibetan orders into four main schools of tenets to Buddhism, re-issued by Snow Lion in — Great Exposition School, Sutra School, Mind Only School, September 2007, contains a lucid explanation and Middle Way School.
    [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]
  • Theos Bernard, the White Lama: Tibet, Yoga, and American Religious Life
    Journal of Buddhist Ethics ISSN 1076-9005 http://blogs.dickinson.edu/buddhistethics Volume 20, 2013 Theos Bernard, the White Lama: Tibet, Yoga, and American Religious Life Reviewed by David M. DiValerio University of Wisconsin-Milwaukee [email protected] Copyright Notice: Digital copies of this work may be made and distributed provided no change is made and no alteration is made to the content. Reproduction in any other format, with the exception of a single copy for private study, requires the written permission of the author. All enquiries to: [email protected] Theos Bernard, the White Lama: Tibet, Yoga, and American Religious Life David M. DiValerio 1 Theos Bernard, the White Lama: Tibet, Yoga, and American Religious Life. Paul G. Hackett. New York: Columbia University Press, 2012, xxii + 494 pages, ISBN 978-0-231-15886-2 (cloth), $32.95. Who was Theos Bernard (1908-1947)? Was he a sincere religious seeker who found answers in the yogic traditions of India and Tibet? Was he a reformer, hoping to bring more enlightened perspectives to an American society that had lost its way? Was he a reincarnation of Padmasambhāva, the Indian tantric master Tibetans believe played a key role in establishing Buddhism in their country? Was he an opportunist, taking advantage of his society’s fascination with things foreign and exotic? Was he an imposter, who fabricated a version of his life in pursuit of fame and fortune? Theos Bernard, the White Lama: Tibet, Yoga, and American Religious Life, the even-handed biography by Paul Hackett, gives the reader the means to decide for herself.
    [Show full text]
  • The Nyingma School of Tibetan Buddhism
    WISDOM ACADEMY Restricted Dzogchen Teachings, Part 3: The Sharp Vajra of Conscious Awareness Tantra B. ALAN WALLACE Lesson 3: Luminosity and Space: Releasing the Mind onto the Path Reading: The Nyingma School of Tibetan Buddhism “The Essence and Definition of Dharma,” “Doctrines of Samsara,” “Doctrines of Nirvana,” pages 51-72 The Nyingma School of Tibetan Buddhism Its Fundamentals and History For students of Wisdom Academy — Not for distribution For students of Wisdom Academy — Not for distribution TheNyingma School of Tibetan Buddhism Its Fundamentals and History Section One: The Translations Dudjom Rinpoche, Jikdrel Yeshe Dorje Translated and edited by Gyurme Dorje and Matthew Kapstein For students of Wisdom Academy — Not for distribution First Edition 1991 Wisdom Publications 199 Elm Street Somerville MA 02144 wisdompubs.org yu © 1991 Dudjom Rinpoche, G rme Dorje, and Matthew Kapstein Line drawings© 1991 Chris Conlon yu Maps© 1991 G rme Dorje and Michael Farmer All rights reserved. No part of this book may be reproduced in any form or by any means, electronic or mechanical, including photography, recording, or by any information storage and retrieval system or technologies now known or later developed, without the permission in writing from the publisher. og Library of Congress Catal ing-in-Publication Data Available upon request. eBook ISBN: 978-0-86171-199-4 ISBN: 0-86171-199-9 21 20 19 18 6 5 4 3 Cover by Gopa & Ted2 Interior by Character Graphics Wisdom Publications' books are printed on acid-free paper and meet the guidelines for permanence and durability of the Committee on ProductionGuidelines for Book Longevity of the Council on Library Resources.
    [Show full text]
  • In Recent Years, the Tibetan Community in Exile Has Been Torn by Religious Conflict
    Killing for the Dharma: An Analysis of the Shugden Deity and Violence in Tibetan Buddhism A thesis submitted to the Miami University Honors Program in partial fulfillment of the requirements for University Honors with Distinction by Michael Nau May 2007 Oxford, Ohio 2 ABSTRACT KILLING FOR THE DHARMA: AN ANALYSIS OF THE SHUGDEN DEITY AND VIOLENCE IN TIBETAN BUDDHISM by Michael Nau Violence is a problem endemic to organized religion. What this thesis will examine is a particular manifestation of violence in Tibetan Buddhism with the controversy surrounding the deity Shugden. In order to understand and contextualize this conflict, I examine the roots of how a supposedly pacifist religion can sanction bloodshed. This requires an analysis of Tibet’s slow and ongoing conversion to Buddhism and how this process occurred as a navigation of political, economic, and social transformations. This materialist basis for conflict is essential in understanding of the contemporary Shugden phenomenon, which has attracted the attention of Western media and several national governments who all have certain political objectives regarding the worship of Shugden. What this paper will therefore argue is that this violence is not a result of abstract theological debate, but rather due to changing demographics, economic pressures, claims to legitimacy, cultural adaptations, and control of resources. In this way, Shugden is best understood as a metaphor representing the interests of certain groups making claims to power. 3 4 Killing for the Dharma: An Analysis of the Shugden Deity and Violence in Tibetan Buddhism by Michael Nau Approved by: Dr. Homayun Sidky, Advisor Dr. Liz Wilson, Reader Dr.
    [Show full text]
  • Sakya Monastery – Tibetan Buddhism
    Background on Sakya Monastery Introduction Sakya Monastery of Tibetan Buddhism is a place to learn from highly qualified Tibetan lamas in a traditional setting. The Monastery occupies a beautiful renovated building, which houses a pristine example of a Tibetan Buddhist shrine that is one of only a few in North America. It is located in Seattle’s Greenwood district near the intersection of Greenwood Avenue North and North 85th Street. While called a monastery, it is primarily a lay community of practitioners, with various levels of experience in the Buddhist tradition. It is led by its founder, His Holiness Jigdal Dagchen Sakya (called Rinpoche, meaning “Precious One” in Tibetan). He is a head lama of the Sakya School of Tibetan Buddhism, one of Tibetan Buddhism’s four main Schools. [See background information sheets on H.H. Jigdal Dagchen Sakya, and also on Tibetan Buddhism.] The term “Sakya” derives from Rinpoche’s family name and spiritual lineage, and ultimately from the original Sakya Monastery in Sakya, Tibet, built by one of Rinpoche’s ancestors in 1073. It received the name Sakya because it was constructed on a patch of earth (sa) that was pale (kya). The Monastery in Seattle is a seat of the Sakya School of Tibetan Buddhism in North America. It is also a non-sectarian religious center, and hosts visits and teaching from leading lamas of all four Schools of Tibetan Buddhism. The Virupa Educational Institute (VEI) was founded by the Monastery, and is its educational branch. Purpose The purpose of the Monastery is to share and preserve Tibetan Buddhism and Tibetan culture.
    [Show full text]