By Tanya Zivkovic
Contextualising the likely esoteric and unique facets of Tibetan Buddhist tradition in the daily, embodied and sensual sphere of spiritual praxis, this e-book centres at the social and non secular lives of deceased Tibetan Buddhist lamas. It explores how posterior varieties – corpses, relics, reincarnations and hagiographical representations – expand a lama’s trajectory of lives and control organic imperatives of start and death.
The e-book appears heavily at formerly unexamined figures whose historical past is correct to a greater knowing of ways Tibetan tradition navigates its personal knowing of reincarnation, the veneration of relics and various social roles of other forms 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 existence, the publication offers an ethnography of the typical embodiment of Tibetan Buddhism. This strange method bargains a useful 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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Additional info for Death and Reincarnation in Tibetan Buddhism: In-Between Bodies
This is actually meditation, very deep meditation. When he was in this meditation Chatral Rinpoche would come to see him. Chatral Rinpoche and him would speak together, they would talk. Wanting further clarification on their method of communication, I asked if they talked with words. 22 Relics and reincarnation No, no words, not words. Without speaking they talk through meditation. There are many people who have stayed in this state after their death. They have kept some of their mind in their body for 3 days, 1 week, 1 month, even years.
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).
In Tashi’s story, when followers saw the rainbows in the sky, they ‘felt blessings’ from Khenchen Sangay Tenzin. Blessings or jinlab were palpable manifestations of the lama’s presence. ‘Received by way of giving’ is, according to Martin (1994: 274), a philologically correct meaning of the Tibetan term jinlab, a reciprocal relatedness where venerated beings bestow gifts ‘intended to assist in the development of those same qualities in the receiving individual’, and reception is dependent upon the faith of the follower and the extent of the lama’s spiritual mastery.
Death and Reincarnation in Tibetan Buddhism: In-Between Bodies by Tanya Zivkovic