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distinctions—and have many resulting commonalities. A good example in the sphere of ritual practice is the near-identical set of life cycle rites through which Newars of ‘pure’ caste pass. Furthermore, Nepal was not only exposed to Indic influences, but also to the cultures of the neighbouring people on the

In: Revisiting Rituals in a Changing Tibetan World
Author: Jane Caple

, rather than household life from a young age. I spent my childhood living with my brother and uncle and so I had stayed with these two monks since I was a young boy. I didn’t wear the monas- tic robes or anything, but I didn’t experience secular family life. . . . I went to the primary school when I

In: Monastic and Lay Traditions in North-Eastern Tibet

, and indeed this becomes the major motivating principle in the latter fifteen years of his life. ‘Without any exaggeration, speaking with frank words . . . At one time when I was in Reb kong . . . a few dge bshes were making ironic remarks, doubting whether Padmasambhava ever came to Tibet

In: Monastic and Lay Traditions in North-Eastern Tibet
Author: Nicolas Sihlé

economy. A rather extreme case I know is that of one highly motivated tantrist of Changchup [Byang chub] village, in his forties, who devotes roughly one hundred days per year to village and supra-local ritual gatherings. Addi- tionally, he is also very active, and very much in demand, as a provider

In: Monastic and Lay Traditions in North-Eastern Tibet
Author: Geoffrey Samuel

see, as she puts it, “beyond the ‘freeze-frames’ of most tourist and state portrayals”. Her emphasis on understanding the “politics of presence” that motivates and structures klu rol and other ritual occasions in Reb kong provides a valuable new emphasis and context in relation to much of the work

In: Monastic and Lay Traditions in North-Eastern Tibet

  uninterrupted  Theravåda  lineage  of  fully ordained nuns. On  the other hand,  there  is aliving  lineage among  the Dharmaguptaka in China, Taiwan and Korea, but its validity remains to be determined. These publications were then sent to two hundred key Tibetan figures (vinaya masters,  lamas, nuns and

In: Revisiting Rituals in a Changing Tibetan World

TIBET: AN ARCHÆOLOGY OF THE WRITTEN1 CRISTINA SCHERRER-SCHAUB (LAUSANNE-VIENNA) L'écrit représente un modèle théorique, un système symbolique particulier. Si pour être reproduit il a besoin d'un support matériel, d'un acteur habile dans le tracé, il reste fondamentalement théorique et, tout

In: Proceedings of the Tenth Seminar of the IATS, 2003. Volume 14: Old Tibetan Studies
Author: Peter Schwieger

themselves. This is especially true of the Tibetans living under Chinese rule. Here, it belongs to the social tasks of writers to question traditional life plans as backward-looking, to propagate the modern social and economic development as a high goal, and to demand also from the clerics the

In: Tibetan Literary Genres, Texts, and Text Types

[palanquin and ornament]” they said. “Therefore, I cannot be the reincarnation of your lama,” he asserted. Therefore, they went back as there was no use of further research. So then, later, when [Pha bong kha] was residing in [Se ra smad monastic] college with scarce financial resources, living a life of

In: Nonsectarianism (ris med) in 19th- and 20th-Century Eastern Tibet
Author: Amelia Hall

her contemplative exploration of the Scottish Cairngorms, The Living Mountain , declared: “I believe that I understand in some small measure why the Buddhist goes on pilgrimage to a mountain … the journey is itself part of the technique, penetrating into the mountain’s life, I penetrate also, into my

In: Hidden Lands in Himalayan Myth and History