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This is a comprehensive survey of Indian Buddhism and its subsequent establishment in Tibet, where it was transmitted more or less complete from the 7th century. It is revealing on the tantric period of Buddhist theory and practice from the 8th to 13th centuries. This is a comprehensive survey of Indian Buddhism and its subsequent establishment in Tibet, where it was transmitted more or less complete from the 7th century. It is revealing on the tantric period of Buddhist theory and practice from the 8th to 13th centuries (Chapter III), but also deals at length in Chapter I and II with the
This book is an ethnography of culture and politics in Monyul, a Tibetan Buddhist cultural region in west Arunachal Pradesh, Northeast India. For nearly three centuries, Monyul was part of the Tibetan state, and the Monpas, as the communities inhabiting this region are collectively known, participated in trans-Himalayan trade and pilgrimage. Following the colonial demarcation of the Indo-Tibetan boundary in 1914, the fall of the Tibetan state in 1951, and the India-China boundary war in 1962, Monyul was gradually integrated into India and the Monpas became one of the Scheduled Tribes of India. In 2003, the Monpas began a demand for autonomy, under the leadership of Tsona Gontse Rinpoche. This book examines the narratives and politics of the autonomy movement regarding language, place-names, and trans-border kinship, against the backdrop of the India-China border dispute. It explores how the Monpas negotiate multiple identities to imagine new forms of community that transcend regional and national borders.
In this fascinating study, Dagyab Rinpoche not only explains the nine best-known groups of Tibetan Buddhist symbols but also shows how they serve as bridges between our inner and outer worlds. As such, they can be used to point the way to ultimate reality and to transmit a reservoir of deep knowledge formed over thousands of years.
No detailed description available for "Himalayan Anthropology".
From the time Buddhism entered the mythical land of the snows, Tibetans have expressed their spiritual devotion and celebrated their culture with dance. This book--lavishly illustrated with color and rare historic photographs depicting the dances, costumes, and masks--is the first to explore the significance and symbolism of the sacred and secular ritual dances of Tibetan Buddhism.
Over one thousand years old, the monastery complex of Tabo and its exquisitely preserved works of art provide a wealth of marvellous pictures. The richly illustrated volume reproduces the beauty of these works of art, while the accompanying text presents the most recent research findings. The monastery of Tabo is located in the north-Indian region of the Himalayas. Founded in 996 AD, it is the oldest temple complex in the Tibetan cultural area to have been preserved in its original state. Tabo s main temple, the Temple of the Enlightened Gods, is a unique gesamtkunstwerk. Sculptures and paintings dating back one thousand years that were executed in an incomparably delicate style, probably by Indian artists, together form a sort of horizontal walkable mandala. Special permission was granted to Peter van Ham so that he could take photographs of the temple s halls, which are not accessible to the public. The volume presents these breath-taking photographs and describes in detail the entire gamut of Tibetan artistic styles. Tabo Monastery, located in the North-Indian Himalayan region of Spiti (Himachal Pradesh) and founded in 996 CE, is the most ancient temple-site of the entire Tibetan cultural realm, which has been preserved unaltered in its original state. Simple adobe buildings erected on level ground were designated as a university and served as a meeting place of saints and scholars during the so-called Second Diffusion of Buddhism in Tibet, initiated by the kings of Western Tibet, the Great Translator Rinchen Sangpo and the Indian master Atisha. From that Golden Period, Tabo s main temple, the Temple of Enlightened Gods, in its interior conserves an exceptional comprehensive artwork, a masterpiece of Indo-Tibetan art: An arrangement of a thousand year-old sculptures and paintings, produced presumably by Indian artists in incomparably fine and beautiful style, forms a unique horizontal mandala, which till today serves as a means for the achievement of highest enlightenment. Furthermore, Tabo offers the rare opportunity to experience and study the entire array of Tibetan art forms and styles, as in its other temples, beautiful and unique masterpieces, especially from the Second Period of West Tibetan art (15th/16th century), but also of later periods, have been preserved, which are also described in detail in this volume. For this book, the Archaeological Survey of India has granted an only rarely given permission to the author and photographer Peter van Ham to document the otherwise forbidden place. The result is a stunning visual review of outstanding beauty combined with a concise text, which comprises the latest in research on the sanctuary of Tabo, that will appeal to a wide range of readers, be they art historians, tibetologists or travellers."
With great flair for both the sublime and the human, Paine narrates in page-turning, richly informative fashion how Tibetan Buddhism--rarefied and sensual, mystical and commonsensical--became the ideal religion for a "post-religious" age.
A historical and comparative study grounded in close readings of important works, this book explores the dynamics of the theory and practice of yoga in Hindu and Buddhist contexts. Author Stuart Ray Sarbacker explores the fascinating, contrasting perceptions that meditation leads to the attainment of divine, or numinous, power, and to complete escape from worldly existence, or cessation. Sarbacker demonstrates that these two dimensions of spiritual experience have affected the doctrine and cultural significance of yoga from its origins to its contemporary practice. He also integrates sociological and psychological perspectives on religious experience into a larger phenomenological model to address the multifaceted nature of religious experience. Speaking to a broad range of methodological and contextual issues, Samadhi provides numerous insights into the theory and practice of yoga that are relevant to both scholars of religious studies and practitioners of contemporary yoga and meditation traditions.
This study reconstructs for the first time the development of society in Spiti and in Upper Kinnaur (Himachal Pradesh, India) over a long historical period on the basis of one of its central structures, that is, socio-economic organisation. The focus of this study is the peasantry of Tabo village in Spiti Valley and the adjacent Tibetan-speaking areas in the northwestern Himalayas. From a methodological perspective this book is primarily the result of a combination of social anthropological fieldwork and the analysis of historical and contemporary written sources (partly from the holdings of the over 1,000-year-old Buddhist monastery of Tabo). The theoretical concepts and perspectives of this work, building at the core on peasant theory models, are considerably developed further by including and integrating findings from social anthropological research on Tibet, in particular the fundamental importance of religious institutions such as Buddhist monasteries and temples for the structuring of the social order. The account of the ethnography of the region forms together with the investigation of the system of land ownership in association with the system of taxes and dues a central component of the analysis of the historical and current relations between the power-holders and the agricultural producers (peasants). It is also in this context that the delineation of the political history of the region which is undertaken here for the first time plays an essential role. Moreover, in altogether 12 excursuses selected key topics (such as administrative and taxation system, corvee labour, regional, supraregional and transnational wool trade, economy of Buddhist monastic communities and monasteries, development of population figures) are studied from a strong comparative perspective.
Between the mid-eighteenth and mid-nineteenth centuries, Qing rulers, officials, and scholars fused diverse, fragmented perceptions of foreign territory into one integrated worldview. In the same period, a single "foreign" policy emerged as an alternative to the many localized "frontier" policies hitherto pursued on the coast, in Xinjiang, and in Tibet. By unraveling Chinese, Manchu, and British sources to reveal the information networks used by the Qing empire to gather intelligence about its emerging rival, British India, this book explores China's altered understanding of its place in a global context. Far from being hobbled by a Sinocentric worldview, Qing China's officials and scholars paid close attention to foreign affairs. To meet the growing British threat, they adapted institutional practices and geopolitical assumptions to coordinate a response across their maritime and inland borderlands. In time, the new and more active response to Western imperialism built on this foundation reshaped not only China's diplomacy but also the internal relationship between Beijing and its frontiers.