By Tanya Zivkovic
Contextualising the possible esoteric and unique facets of Tibetan Buddhist tradition in the daily, embodied and sensual sphere of non secular praxis, this e-book centres at the social and spiritual lives of deceased Tibetan Buddhist lamas. It explores how posterior kinds – corpses, relics, reincarnations and hagiographical representations – expand a lama’s trajectory of lives and control organic imperatives of start and death.
The publication appears heavily at formerly unexamined figures whose background is proper to a greater realizing of the way Tibetan tradition navigates its personal figuring out of reincarnation, the veneration of relics and assorted social roles of alternative kinds of practitioners. It analyses either the trivia of daily interrelations among lamas and their devotees, in particular 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 publication offers an ethnography of the typical embodiment of Tibetan Buddhism. This strange method deals a beneficial and a real new viewpoint 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 resources for Death and Reincarnation in Tibetan Buddhism: In-Between Bodies
I study it in the present and will continue to study philosophy into the future’, I perceived his use of tense as incorporating a duration limited to his apparent 14-year-old lifespan and progressing into a ‘future’ defined by the years lived in a single body. However, I am aware that a faithful follower of Khenchen Sangay Tenzin would in all likelihood perceive the words of the young reincarnation differently. The life of the spiritually realized lama does not flow in a singular and limited direction.
In a momentary exchange he touched their heads as they presented him with money and katags (kha btags), the long, white ritual scarves that are traditional offerings bequeathed to eminent religious figures. Continuing in their devotional circuit of the temple, lay devotees then paid their respects to the relics of the late Khenchen Sangay Tenzin, directing their reverence to posthumous remains enshrined in an elaborately adorned chorten (mchod rten), or reliquary. The participants in this devotional circuit wore small pendants around their necks.
Clearly, however, the situational nature of the cultural setting, with its strict training regimes, cannot be overlooked. The ordinary monk in the Tibetan system will undergo a process of extensive educational training (Miller 1958), but for the incarnate lama these training practices are considerably more demanding (Logan 2004; Ray 1986: 51). In the monastery I noticed that Rinpoche’s fluency in the English language far exceeded that of his peers. Other monks affirmed that his knowledge of Buddhist philosophy and Tibetan language was better than their own and this was attributed to the trainings undertaken in his former life.