Khyentse Norbu There Is a Forest Where You Do Not Have to Be Who You Are, 1 and Where You Can Choose 2 Who You Want to Be
Total Page:16
File Type:pdf, Size:1020Kb
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. -
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. -
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. -
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. -
3000 Hours of Meditation
3000 HOURS OF MEDITATION at the sacred Mahabodhi Tree in Bodhgaya, India and a Traditional Four Holy Sites Pilgrimage Personal Journal entries shared with Dhamma friends, with a closing chapter offering practical advice on how to make one’s life a Sacred Pilgrimage. By Ajahn Achalo Bhikkhu 3000 HOURS OF MEDITATION Personal Journal entries shared with Dhamma friends, with a closing chapter offering practical advice on how to make one’s life a Sacred Pilgrimage. By Ajahn Achalo This Collection of teachings by Ajahn Achalo Bhikkhu has been sponsored for free distribution by a group of dedicated Thai, Malaysian and Singaporean lay students, in honour of several significant occasions occurring in the year 2020. This year Ajahn Achalo enters his 24th year as a bhikkhu, which is exactly half of his life thus far. It is also the tenth year since Anandagiri Forest Monastery was established. FOR FREE DISTRIBUTION 6 CONTENTS FOREWORD 9 by Phra Rachabodhivitate INTRODUCTION 11 by Ajahn Achalo SECTION ONE 17 3000 hours – Meditating at the Sacred Bodhi Tree Personal Journal entries shared with Dhamma friends BODHGAYA – OPENING WORDS 18 CHAPTER ONE 21 The Seat of Enlightenment CHAPTER TWO 26 The Longest Journey Begins With the First Step CHAPTER THREE 34 Pleasant Sounds, Unpleasant Sounds, and the Silent Mind CHAPTER FOUR 38 Our Usual Days CHAPTER FIVE 42 Day of Miracles! CHAPTER SIX 44 Joy, Wonder, and Renunciant Thunder CHAPTER SEVEN 50 The Smell of Real Monks CHAPTER EIGHT 52 95% of the Big Goal is Completed! CHAPTER NINE 56 Mumtaz Gems & Sons CHAPTER -
Popularizing Buddhism
Buddhism Popularizing Buddhism Popularizing Buddhism Summary: In the 1990s, a new form of popular Americanized Buddhism emerged with the publicity of celebrity followers like Richard Gere and Tina Turner. At the same time, new generations of Asian American Buddhists continued to grow and shape their traditions. The 1990s saw the emergence of a “Hollywood Buddhism” or a Buddhism of celebrities which has continued to the present. The National Enquirer suggested that the Dalai Lama told Richard Gere to dump Cindy Crawford. A film about Tina Turner, "What’s Love Got to Do with It," opens with the mantra chanting of the Soka Gakkai Buddhist movement. The Tibetan Namgyal monks went on a summer music tour, called Lollapalooza, with the Beastie Boys, whose song, “Bodhisattva Vow,” became a part of hip-hop culture. Bernardo Bertolucci’s film, The Little Buddha, follows a young Seattle boy who is seen as the reincarnation of a Tibetan lama. It is clear that a celebrity embrace of Buddhism has played a role in the public perception of Buddhism. As writers such as bell hooks and Sallie Tisdale, politicians such as Jerry Brown, movie stars such as Richard Gere and Uma Thurman, and singers such as Jerry Garcia and John Mellencamp talked about their identity as Buddhists or their sympathies with Buddhism, the mass media began presenting a “pop” form of Buddhism to a wider American audience. Building on this interest and on a growing interest in Buddhist meditation practice, a national Buddhist magazine, Tricycle: The Buddhist Review, was successfully launched in 1991 by the Tricycle Foundation. -
Little Buddha Video Study Guide
Name: ___________________ Little Buddha Video Study Guide The Little Buddha video tells two stories in one movie. One story takes place during modern current times and involves a young American boy named Jesse and some Buddhist monks. The other story is the ancient tale of Siddhartha Gautama. This study guide is split in two. The first set of questions focus on Jesse’s modern story. Then a second set of questions ask about Siddartha’s ancient story. You will need to go back and forth between the two sets of questions during the movie. Jesse’s Story 1. What is the lesson of the story of the laughing and then crying goat? 2. The monks are searching for someone. What is one of the tools they will use in their search? 3. Where (city, state) do the monks go during their search? 4. What day and time was Jesse born? 5. How does the American dad react to the Tibetan monks? 6. For what are the Tibetan monks searching to find? 7. How does Jesse react to the Tibetan monks? 8. Why do the monks search in this American city? 9. As the monks leave Jesse’s house, what do they give him? 10. What two items does Jesse recognize once he enters Lama Norbu’s office at the Dharma Center? A. B. 11. How does Lama Norbu explain to Dean, Jesse’s dad, about the Buddhist beliefs regarding the mind? 12. What causes Dean (Jesse’s dad) to change his mind and allow Jesse to go to Bhutan? 13. -
Proquest Dissertations
Forging a Buddhist Cinema: Exploring Buddhism in Cinematic Representations of Tibetan Culture by Mona Harnden-Simpson B.A. (Honours), Film Studies, Carleton University A thesis submitted to the Faculty of Graduate Studies and Research in partial fulfillment of the requirements for the degree of Master of Arts In Film Studies Carleton University Ottawa, Ontario August 23, 2011 Library and Archives Bibliotheque et 1*1 Canada Archives Canada Published Heritage Direction du Branch Patrimoine de I'edition 395 Wellington Street 395, rue Wellington OttawaONK1A0N4 OttawaONK1A0N4 Canada Canada Your file Votre reference ISBN: 978-0-494-83072-7 Our file Notre reference ISBN: 978-0-494-83072-7 NOTICE: AVIS: The author has granted a non L'auteur a accorde une licence non exclusive exclusive license allowing Library and permettant a la Bibliotheque et Archives Archives Canada to reproduce, Canada de reproduire, publier, archiver, publish, archive, preserve, conserve, sauvegarder, conserver, transmettre au public communicate to the public by par telecommunication ou par I'lntemet, preter, telecommunication or on the Internet, distribuer et vendre des theses partout dans le loan, distribute and sell theses monde, a des fins commerciales ou autres, sur worldwide, for commercial or non support microforme, papier, electronique et/ou commercial purposes, in microform, autres formats. paper, electronic and/or any other formats. The author retains copyright L'auteur conserve la propriete du droit d'auteur ownership and moral rights in this et des droits moraux qui protege cette these. Ni thesis. Neither the thesis nor la these ni des extraits substantiels de celle-ci substantial extracts from it may be ne doivent etre imprimes ou autrement printed or otherwise reproduced reproduits sans son autorisation. -
RET 30 Cover +
Revue d’Etudes Tibétaines numéro trente — Octobre 2014 Revue d’Etudes Tibétaines numéro trente — Octobre 2014 ISSN 1768-2959 Directeur : Jean-Luc Achard. Comité de rédaction : Anne Chayet, Alice Travers, Jean-Luc Achard. Comité de lecture : Ester Bianchi (Università degli Studi di Perugia), Anne Chayet (CNRS), Fabienne Jagou (EFEO), Rob Mayer (Oriental Institute, University of Oxford), Fernand Meyer (CNRS-EPHE), Françoise Pommaret (CNRS), Ramon Prats (Universitat Pompeu Fabra, Barcelona), Charles Ramble (EPHE, CNRS), Françoise Robin (INALCO), Brigitte Steinman (Université de Lille), Alice Travers (CNRS), Jean-Luc Achard (CNRS). Périodicité La périodicité de la Revue d’Etudes Tibétaines est généralement bi-annuelle, les mois de parution étant, sauf indication contraire, Octobre et Avril. Les contributions doivent parvenir au moins six (6) mois à l’avance. Les dates de proposition d’articles au comité de lecture sont Novembre pour une parution en Avril, et Mai pour une parution en Octobre. Participation La participation est ouverte aux membres statutaires des équipes CNRS, à leurs membres associés, aux doctorants et aux chercheurs non-affiliés. Les articles et autres contributions sont proposées aux membres du comité de lecture et sont soumis à l’approbation des membres du comité de rédaction. Les articles et autres contributions doivent être inédits ou leur ré- édition doit être justifiée et soumise à l’approbation des membres du comité de lecture. Les documents doivent parvenir sous la forme de fichiers Word, envoyés à l’adresse du directeur ([email protected]). Comptes-rendus Les livres proposés pour compte-rendu doivent être envoyés à la Revue d’Etudes Tibétaines, 22, avenue du Président Wilson, 75016 Paris. -
2007-2008 Annual Report
07_08 ANNUAL REPORT 07_08 ANNUAL REPORT LETTER FROM EXECUTIVE DIRECTOR Dear Friends: The 2007-08 season at YBCA has once again proven to be one of Not to be overlooked, the financial figures that are here will dem- significant accomplishment. onstrate the fiscal responsibility that is the hallmark of our work at As you will see by looking through this annual report, our artistic YBCA. We take very seriously the responsibility invested in us not endeavors continue unabated. While it is always difficult to select only by the San Francisco Redevelopment Agency but also by the only a few highlights from any given season, I would certainly be foundations, individuals and corporations who believe in the work remiss if I did not point to exhibitions such as The Missing Peace: that we do and make their contributions accordingly. I am particularly Artists Consider the Dalai Lama, Anna Halprin: At the Origin of proud to note a major gift from the Novellus Systems, Inc. to name Performance and Dark Matters: Artists See the Impossible, as true the theater at YBCA. This is an amazing gift that will come to us over achievements for YBCA. Bill T. Jones/Arnie Zane Dance Company, the next ten years and will be invested in programs at YBCA. Faustin Linyekula and Ilkhom Theatre brought us extraordinary I can say without hesitation that the staff of YBCA are dedicated, performance from around the world and Marc Bamuthi Joseph, a committed and enthusiastic about the work that we do. Without their Bay Area artist with whom we have a long-standing relationship, extraordinary effort, we would not be able to accomplish as much as opened his new piece, the break/s, here at YBCA and it has gone we do. -
Sacred World Outlook and the Curriculum: Ecological Perspectives and Contemplative Practice Jacqueline Mitchell Mount Saint Vinc
Sacred World Outlook and the Curriculum: Ecological Perspectives and Contemplative Practice Jacqueline Mitchell Mount Saint Vincent University A thesis submitted to the Faculty of Education at Mount Saint Vincent University in partial fulfillment of the requirements for the degree of Master of Arts in Education (Curriculum Studies) December 2017 Copyright © Jacqueline Mitchell Dedication Dedicated to my mother and all the mothers that have come before and to my children and all the children to come. 2 Abstract This thesis explores an alternative worldview, sacred world outlook, as a foundation for an educational approach that integrates contemplative practice with an ecological perspective. At its heart is a connection to, and a reverence for all life. The importance of place-based and culturally relevant curricula is central to the approach and the thesis acknowledges the significant contribution of Indigenous knowledge to its evolution. The thesis further explores how holistic and contemplative pedagogical practices are a foundation for a curriculum that furthers a profound and heartfelt understanding of the interrelationship and interdependence of all phenomena. It is proposed that such an understanding is vital to the education of current and future generation of students in order to relate to, and begin to resolve, the ecological and humanitarian crises we face in the world at present. It is suggested that the introduction of contemplative practice into the curriculum and its implementation, not only as a personal practice but also as a teacher practice and a pedagogical approach, opens possibilities of a a genuine commitment to action that cuts through the assumptions of mainstream Western culture—assumptions that further the growth economy and consumerism and the destruction of the environment, and which underpin an approach to education that furthers such views and practices.