A Journey of Discovery
Edited by Roger R. Jackson and Klaus-Dieter Mathes
Contributors are: Jacob Dalton, Martina Draszczyk, Cecile Ducher, David Higgins, Roger R. Jackson, Casey Kemp, Adam Krug, Klaus-Dieter Mathes, Jan-Ulrich Sobisch, and Paul Thomas.
Past and Present
Edited by Petra Maurer, Donatella Rossi and Rolf Scheuermann
Over the centuries, Tibetans developed many practices of prognostication and adapted many others from neighboring cultures and religions. In this way, Tibetan divination evolved into a vast field of ritual expertise that has been largely neglected in Tibetan Studies.
The Tibetan repertoire of divinatory techniques is rich and immensely varied. Accordingly, the specimen of practices discussed in this volume—many of which remain in use today—merely serve as examples that offer glimpses of divination in Tibet.
Contributors are Per Kværne, Brandon Dotson, Ai Nishida, Dan Martin, Petra Maurer, Charles Ramble, Donatella Rossi, Rolf Scheuermann, Alexander Smith, and Agata Bareja-Starzynska.
Edited by Timotheus Adrianus Bodt
Duhumbi is spoken by 600 people in the Chug valley in West Kameng district, Arunachal Pradesh, India. The Duhumbi people, known to the outside world as Chugpa or Chug Monpa, belong to the Monpa Scheduled Tribe. Despite that affiliation, Duhumbi is not intelligible to speakers of any of the other Monpa languages except Khispi (Lishpa).
The volume Grammar of Duhumbi (Chugpa) describes all aspects of the language, including phonology, morphology, lexicon, syntax and discourse. Moreover, it also contains links to additional resources freely accessible on-line.
Comparative Remarks on Tibetan Dice and Mālā Divination: Tools, Poetry, Structures, and Ritual Dimensions
Edited by William A. McGrath
Contributors include: Henk W.A. Blezer, Yang Ga, Tony Chui, Katharina Sabernig, Tawni Tidwell, Tsering Samdrup, Carmen Simioli, William A. McGrath, Susannah Deane and Barbara Gerke
This paper intends to historically and conceptually analyze selected pre-modern Tibetan sources, outlining the medical and religious descriptions of a hybrid class of diseases called nyenné (gnyan nad) and rimné (rims nad). Among these sources, this essay focuses primarily on the diagnostic and ritual sections of the Great Vase of the Amṛta of Immortality (’chi med bdud rtsi bum chen). This Nyingma “treasure text” (gter ma) is representative of the magic-alchemical tradition that became an integral constituent of scholastic medical literature in Tibet from the thirteenth century onwards. Drawing on the contents of the Vase of Amṛta, the paper aims at situating this medical-oriented text in the broader context of Tibetan medical and tantric literatures.
This paper examines some of the ways in which spirits and deities may be involved in mental illness in ethnically Tibetan contexts, resulting in symptoms such as confusion, aggression, and even madness. Whilst some such entities are discussed in the seminal Tibetan medical text, the Four Tantras (rgyud bzhi), in reality, Tibetan medical specialists are often not the first port of call for afflicted individuals and their families. Instead, lay Tibetans often describe ritual specialists as the best practitioners to consult, due to the “spiritual power” they are understood to possess, an understanding which reflects some long-standing beliefs about spirits and their relationship with Buddhism. However, in a contemporary Tibetan community, where such practitioners may no longer be available, we hear of afflicted individuals and their families often consulting a variety of medical and religious specialists from different traditions. Here I describe two narratives of spirit-caused illness in Darjeeling, India, which illustrate some enduring perspectives on spirits and their ability to cause illness, and explore some perspectives on related healing modalities within this community.
This chapter explores how the pharmaceuticalization of Sowa Rigpa has affected the material representations of Tibetan precious pills (rin chen ril bu). With the example of a translated leaflet of the precious pill “Jikmé’s Old Turquoise-70” (’jigs med g.yu rnying bdun cu), made in the People’s Republic of China (PRC), I analyze how the current trend towards an expanding pharmaceuticalization of precious pills reflects in their material representation and specific instructions offered in bi- or tri-lingual leaflets. I show that in the PRC Sowa Rigpa’s specific terminology and disease etiologies are largely sidelined while catering to a Chinese-speaking patient and consumer clientele, whereas in India we find elements from Buddhism and Tibetan identity integrated in the presentation and packaging of precious pills. Each serves the commodification of precious pills, but in different ways. I also highlight how the commodification and over-the-counter sales of precious pills, found largely in the PRC but also at certain clinics in India, might easily lead to their misuse.