By Tanya Zivkovic
Contextualising the likely esoteric and unique points of Tibetan Buddhist tradition in the daily, embodied and sensual sphere of spiritual praxis, this publication centres at the social and non secular lives of deceased Tibetan Buddhist lamas. It explores how posterior types – corpses, relics, reincarnations and hagiographical representations – expand a lama’s trajectory of lives and control organic imperatives of beginning and death.
The ebook appears to be like heavily at formerly unexamined figures whose heritage is appropriate to a greater realizing of the way Tibetan tradition navigates its personal knowing of reincarnation, the veneration of relics and varied social roles of other varieties of practitioners. It analyses either the trivialities of daily interrelations among lamas and their devotees, particularly famous in ritual performances and the enactment of lived culture, and the sacred hagiographical conventions that underpin neighborhood knowledge.
A phenomenology of Tibetan Buddhist lifestyles, the e-book offers an ethnography of the typical embodiment of Tibetan Buddhism. This strange process bargains a precious and a real new point of view on Tibetan Buddhist tradition and is of curiosity to researchers within the fields of social/cultural anthropology and religious, Buddhist and Tibetan studies.
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Extra info for Death and Reincarnation in Tibetan Buddhism: In-Between Bodies
From five points in the body – the head, throat, heart, navel and reproductive centres there are five mandalas. Then from these mandalas there are hundreds of thousands of veins inside the body. We say there is lung and namshe or sem, this is wind and mind. We say that lung is like a horse and sem is like a blind rider because our minds move everywhere, all over the place without any control. If at the time of death the wind and the sem move together, there is no control. But if a person is a good practitioner they learn to control the wind, they direct it.
Ringsel Khenchen Sangay Tenzin was a great master who stayed in thugdam for nine days with his body erect in meditation posture, producing warmth and a sweet scent like flowers. And there were many coloured lights in the sky appearing as flowers. Then when he was cremated there was a lot of ringsel found in the ashes and some bones remained in the shape of Guru Rinpoche 20 Relics and reincarnation (gu ru rin po che Skt. 5 From other bones in the funeral pyre we made small chorten shape statues called tsatsa and we distributed them to the monks.
Khenchen Sangay Tenzin taught the Dalai Lama many times; his wisdom was extraordinary. When Rinpoche finishes his philosophy studies here he will return to [his] Sakya monastery in the role of abbot. He is an incarnation of a very high-lama, very special. Relics and reincarnation 25 In this testimony to an intelligence that is attributed simultaneously to former and current incarnations, the young Rinpoche is seen as an ongoing manifestation of his former life. In the case of Tenzin Kunga Gyalten, his karmic imprints included a propensity toward the religious teachings, however it is not uncommon for physical imprints, such as marks on the body, moles or birthmarks, to be taken as a form of evidence that links the current incarnation to their former body (Mills 2003: 286).