By Tanya Zivkovic
Contextualising the doubtless esoteric and unique elements of Tibetan Buddhist tradition in the daily, embodied and sensual sphere of spiritual praxis, this e-book centres at the social and spiritual lives of deceased Tibetan Buddhist lamas. It explores how posterior types – corpses, relics, reincarnations and hagiographical representations – expand a lama’s trajectory of lives and manage organic imperatives of start and death.
The publication seems to be heavily at formerly unexamined figures whose background is suitable to a greater figuring out of the way Tibetan tradition navigates its personal knowing of reincarnation, the veneration of relics and diversified social roles of other different types 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 e-book offers an ethnography of the standard embodiment of Tibetan Buddhism. This strange method bargains a useful 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 info for Death and Reincarnation in Tibetan Buddhism: In-Between Bodies
I studied it way back in the past. 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.
You can see it in there. When we found it, it was white and shiny, like pearls, like little pearls. They are very strong; you cannot break them. This ringsel is very precious. When we found the ringsel we knew our abbot to be a master. . A lama shows their power when they die. When Khenchen Sangay Tenzin died his mind did not leave. A little tiny part of his mind stayed in his body. 7 His sheba stayed in him. It stayed in his body for nine days. Usually when a person dies their mind leaves the body but he kept his mind in his body.
The evidence of this can be seen through the bodhicitta that left his body through his nose. The practitioner, through tantric techniques applied over the course of lifetimes, asserts an existential mastery over corresponding aspects of the mind and body. Realized beings do not die in the ordinary, terminal sense; their mind-stream, a Relics and reincarnation 29 mental continuum or flow of consciousness, continues through the process of death, in between bodies and rebirth. When a practitioner has completed the stages of contemplative practice where death and the intermediate state are ‘purified’, the practitioner begins the stage of purifying birth, imagining him- or herself undergoing the process of conception and gestation as a deity.