By Jose Ignacio Cabezon
Ritual is without doubt one of the so much pervasive non secular phenomena within the Tibetan cultural global. regardless of its ubiquity and significance to Tibetan cultural existence, even though, in basic terms in recent times has Tibetan ritual been given the eye it merits. this is often the 1st scholarly assortment to target this significant topic. detailed in its historic, geographical and disciplinary breadth, this publication brings jointly 11 essays by way of a world forged of students engaged on ritual texts, associations and practices within the larger Tibetan cultural international - Tibet, Nepal, Bhutan, and Mongolia.
While many of the chapters specialise in Buddhism, take care of ritual in Tibet‘s indigenous Bon faith. the entire essays are unique to this quantity. an intensive creation through the editor offers a wide assessment of Tibetan ritual and contextualizes the chapters in the box of Buddhist and Tibetan reports. The ebook may still locate use in complex undergraduate classes and graduate seminars on Tibetan faith. it's going to even be of curiosity to scholars and students of formality ordinarily.
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6. For an accessible introduction to the Tibetan pantheon from an art historical perspective, see Christian Luczanits, “Inﬁnite Variety: Form and Appearance in Tibetan Buddhist Art, Part I,” Lotus Leaves 7/4 (2005): 1–9; “Part II,” Lotus Leaves 8/1 (2005): 7–14. 7. Oracles are known under a variety of names like lhapa (lha pa), literally “god person,” as well as “body receptacle” (sku rten), “dharma lord” (chos rje), and “hero” (dpa’ bo). 8. See the special issue of Revue d’Etudes Tibétains 2 (April 2003) on the lha srin sde brgyad; also Stephan Beyer, The Cult of Ta ¯ ra ¯ : Magic and Ritual in Tibet (Berkeley, CA: University of California Press, 1978), 292–301; and also Mengele’s chapter in this volume.
This is reinforced in most of these pragmatic rituals through liturgical elements such as “the correction of the motivation” that is found at the beginning of almost every Tibetan rite. So, while some rituals can clearly be said to be more directly soteriological and others more pragmatic or magical, the elite tradition goes to great lengths to couch (and therefore to legitimize) the latter by relating them to the former, as Cathy Cantwell and Robert Mayer’s discussion of killing rites in this volume shows.
5. See, for example, the claim of the Heaped Jewel Su¯tra, cited in Longchen Rabjam, A Treasure Trove of Scriptural Transmission: A Commentary on The Precious Treasury of the Basic Space of Phenomena, tr. and ed. Richard Barron et al. (Junction City, CA: Padma Publishing, 2001), 93. The su¯tra passage reads: There are no mantras or mudras in this. There is no speciﬁc need at all in this, Even for mandalas, deities and offerings. There is no need to prepare ritual articles or perform formal ceremonies.
Tibetan Ritual by Jose Ignacio Cabezon