HIMALAYA, the Journal of the Association for Nepal and Himalayan Studies

Volume 33 Number 1 Article 35

March 2014

Review of 'Vision and Violence: Zhang and the Politics of Charisma in Twelfth-Century Tibet' by Carl S. Yamamoto

Stefan Larsson Stockholm University

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Recommended Citation Larsson, Stefan. 2014. Review of 'Vision and Violence: Lama Zhang and the Politics of Charisma in Twelfth-Century Tibet' by Carl S. Yamamoto. HIMALAYA 33(1). Available at: https://digitalcommons.macalester.edu/himalaya/vol33/iss1/35

This work is licensed under a Creative Commons Attribution 4.0 License. This Review is brought to you for free and open access by the DigitalCommons@Macalester College at DigitalCommons@Macalester College. It has been accepted for inclusion in HIMALAYA, the Journal of the Association for Nepal and Himalayan Studies by an authorized administrator of DigitalCommons@Macalester College. For more information, please contact [email protected]. Aside from the analytical Vision and Violence: Lama Zhang to the view that Lama Zhang was an shortcoming mentioned above, the and the Politics of Charisma in important and influential figure and adept use of datasets to explicate the Twelfth-Century Tibet “more than just a marginal ‘crazy’ in the history of ” (p. concomitant expansion of Buddhism Carl S. Yamamoto. Leiden: Brill, 2011. xi). An underlying motivation behind and trade distinguishes this book Yamamoto’s study is an attempt to from start to finish. The only other Pp. xiv+371. $179.00 (cloth). bring out Lama Zhang’s importance criticism I would like to make is ISBN 978-90-04-18159-5. and provide a more balanced picture a stylistic one: the use of periods of this fascinating and versatile inside single sentences when citing Reviewed by Stefan Larsson figure. This is an important and bibliographic sources is hard on the needed endeavor since stereotyped Lama Zhang (1122/23—1193) is a presentations of Lama Zhang still eyes. somewhat overlooked figure in the abound, both in traditional and field of Tibetan studies who deserves scholarly accounts. Chapter Seven, the conclusion, an in-depth study in his own right, reiterates themes that run through rather than mere mention in passing. Lama Zhang’s impact as a political the entire book. Paramount among It is therefore highly appropriate that leader oftentimes overshadows these is that the ability of Buddhist a full-length book dedicated to Lama his many other facets. Zhang was, traditions to adapt to change is Zhang has been published. for example, also an important rooted in the history of transcultural literary figure, the founder of one Lama Zhang personifies some central of the four major suborders of the exchange, the result being a yet paradoxical and puzzling poles tradition, the Tsalpa Kagyu, hybridization and cosmopolitanism of tension within Tibetan Buddhism, and an early advocate of the “Great (characterizing Buddhism to this tensions that also exist in other forms Seal” (mahamudra) meditative/ day). Early Buddhist Transmission and of Buddhism and in other religions as philosophical system. It is of course well. Lama Zhang’s life epitomizes the Trade Networks, a skillfully conceived impossible to cover all of Lama complicated, and oftentimes intimate and executed compendium of Zhang’s many facets in full detail in and interdependent, relationships one book, but Yamamoto manages to Buddhist dispersal and economic between religion and politics, cover many of them with both care growth in ancient times, is essential exoteric and esoteric forms of and depth. reading for all those looking beyond religion, non-violence and violence, scriptural exhortations and pious meditators and scholars, and so forth. Although some of Lama Zhang’s numerous facets have been touched explanations to understand the great Lama Zhang is a controversial figure about whom there are different upon in previous scholarship, there and lasting success of Buddhism. opinions: according to some, he is an is a need to contextualize these, both John Vincent Bellezza is a senior research enlightened siddha who benefitted within Zhang’s own activities and within the larger historical, political, fellow at the Tibet Center, University of beings and the Buddhist teachings, and, according to others, he is a religious, and cultural milieu in Virginia. His main area of research is the violent leader who harmed beings which Zhang lived. Yamamoto’s formation and development of civilization and the Buddhist teachings. book provides us with such broader in pre-Buddhist Upper Tibet. Residing investigation and contextualization in India for many years, he also shares a Carl Yamamoto mentions how his to a larger degree than done own view of Lama Zhang shifted keen interest in the history of religions on previously. With Lama Zhang as during the course of the work, from the Indian subcontinent. a vehicle, Yamamoto also sheds holding Zhang to be “a volatile— light upon several broader issues possibly psychotic—minor character” such as textual production, literary who “engaged in ethically suspect genre, the formation of traditions activities, and employed the less and lineages, and the relationship reputable forms of Buddhist tantra as between politics and religion. a smokescreen for his misconduct,”

Himalaya Volume 33, Numbers 1 & 2 | 143 The introduction of the book contains the meaning of such texts derives and surroundings, became safe for significant background on Lama from the circumstances surrounding pilgrimage. As the protector of the Zhang and the historical period in their production, distribution, and Lhasa area, Lama Zhang sometimes which he lived. The author stresses use (“textual economies”) (pp. 146- employed forceful and even violent Lama Zhang’s importance in the 147). In this chapter, Yamamoto means to obtain his goals. This made medieval Buddhist revival known as contributes with important new Zhang controversial and criticized, “the later spread of the teachings” research and he also suggests areas of but he was also respected by major (bstan pa’i phyi dar), a period which future research. One such area is the figures of the time, and he created lasted roughly from the mid-tenth to “spiritual songs” genre (mgur), which a model of rule which became very the mid-thirteenth century. Yamamoto chooses not to investigate, influential and would be emulated by since “it would require a whole other later leaders. Lama Zhang was, the The first chapter of the book outlines volume in itself” (p. 172). Yamamoto author concludes, “larger-than-life,” the various sources in which Lama mentions that some of Lama Zhang’s and “by means of charisma, magic, Zhang’s life can be traced. Yamamoto songs have autobiographical content, myth, symbol, and narrative” he then provides us with an overview but does not acknowledge that pulled together a unity which would of Lama Zhang’s fascinating and spiritual songs in Tibetan literature not see the likes again until the time turbulent life. also are related to biographies (rnam of the Great Fifth (p. 275). thar). I think the latter connection The second chapter raises several In summary, Yamamoto’s study of interesting questions concerning is just as significant. Songs are often found in rnam thars and biographical Lama Zhang is thoroughly researched “lineage” (brgyud) and “school” (chos and addresses many important lugs) in Tibetan Buddhism. The author elements are often included both in the narrative frame surrounding questions which are relevant also also analyzes Lama Zhang’s unique beyond Tibetological circles. One “religious style,” arguing that it is in songs in song collections (mgur ’bum) and in the songs themselves. The thing that struck me when reading this regard that Zhang’s influence the book was that Zhang would on the history of Tibetan Buddhism songs thus constitute a fascinating bridge between biographies and render himself an excellent subject is most palpable. Lama Zhang’s style for a book addressed to a wider consisted of “doctrinal, meditative, autobiographies, and could be considered to belong to the same audience or even a movie. The first ritual, and discursive” elements, and thing for the scriptwriter of such a it was supported by a “pluralistic ethic “genre families,” to use Yamamoto’s term, as these. I look forward to movie to decide would be whether of tolerance toward opposed practices Lama Zhang should be presented as and practitioners” (p. 79). further studies of this important but seldom studied area, and I the villain or the hero of the story. If In the third chapter of the book, hope someone (perhaps Yamamoto the scriptwriter would avail himself Yamamoto analyzes Lama Zhang’s himself?) will translate Lama Zhang’s in Yamamoto’s book when writing impressive literary corpus, making songs and also investigate how they the script, Lama Zhang would likely several thought-provoking are related to other songs as well as be a hero of sorts, but a complex observations regarding how Lama other genres of Tibetan literature. and many facetted hero, a person Zhang’s literary works shed light in whom, to use Lama Zhang’s upon the relationships between The fourth and fifth chapters own self-characterization, “many different genres within Tibetan investigate Lama Zhang’s public contradictory acts arose” (p. 50). life and his political involvements. literature (“genre families”). Besides Stefan Larsson is a senior lecturer analyzing how genres such as These began when his main teacher, Gomtsul, charged him with the repair in history of religions at Stockholm eulogies (bstod pa), supplications University. His research focuses upon (gsol ’debs), biographies (rnam thar) and administration of the important Jo khang temple in Lhasa in 1160. the non-monastic and practice-oriented and autobiographies (rang rnam) aspects of Tibetan Buddhism, particularly are related to one another and Zhang was suddenly thrown into the middle of a complicated and violent as evidenced in Buddhist songs and how they developed into distinct biographical literature. genres over time, the author calls conflict, and in his role as “lord of attention to the fact that much of the teachings” (bstan ba’i bdag po), he had to ensure that Lhasa, its temples,

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