Search Results (3)

This contribution is aimed at analyzing a series of life-prolonging and rejuvenating treatments (bcud len), recipes of ambrosia for immortality (bdud rtsi sman), and yogic and meditative techniques incorporated in the Man ngag bye ba ring bsrel (Ten Million of Quintessential Instructions, The Relics; henceforth Ring bsrel), a medical corpus mainly authored by Zur mkhar ba mNyam nyid rdo rje (1439–1475). The many treads of mNyam nyid rdo rje’s literary production reflect his rNying ma and bKa’ brgyud spiritual legacies: the author systematically elaborated materials drawn from the rNying ma gter ma tradition and complex medico–alchemical practices ascribed to the third Karmapa Rang byung rdo rje (1284–1339) and O rgyan pa rin chen dpal (1230–1309). The key ingredients of the recipes include saxifrage [bdud rtsi ’od ldan; Micranthes melanocentra; Saxifraga melanocentra], purple sage [lug mur; Phlomoides bracteosa], potent substances such as black aconite [bstan dug; Aconitum spicatum;], nightshade [thang phrom; Anisodus spp.; Mandragora caulescens], mercury–sulfide ashes (zla bcud; bcud rgyal), aphrodisiacs containing salamander meat [da byid, gangs sbal; Batrachuporus pinchonii], caterpillar fungus [dByar rtswa dgun ’bu; Cordyceps sinensis], and other substances endowed with hot potencies that can enhance gtum mo practices such as the dwarf rhododendron [da lis; Rhododendron spp.] and compounds containing long peer [pi pi ling; Piper longum], black pepper, [pho bar is; Piper nigrum], ginger, and so forth. The consecrated medicines and the rituals can bestow protection from any sort of diseases, diseases-carrier forces (gdon), and poisoning and lead to spiritual achievements. The analysis of these scriptural materials brings into focus the historical interrelation of diverse traditions that are represented by the heterogeneity of ideas and practices handed down through the Zur medical lineage. Full article

This contribution explores the development of the highest teachings of the “Old School” (rnying ma) of Tibetan Buddhism, known as the Great Perfection (rdzogs chen). Between the tenth and the twelfth centuries, when the “New Schools” (gsar ma) rose to prominence and challenged the legitimacy of the established ones, Dzogchen underwent radical transformations and grew into a complex of contradictory voices. Unlike existing scholarship, which relies exclusively on textual–philological analysis to elucidate the conflictual relationships between sub-traditions like the Mind Series (sems sde), the Seminal Heart (snying thig), and the Crown Pith (spyi ti), this article proffers a transdisciplinary perspective, which complements history with psychological investigations into myth and cognition. Introducing research from cognitive science, trauma studies, attachment theory, and dissociation, it scrutinizes fascinating Dzogchen myths of luminous bodies, playful children, and abusive grandmothers. Ultimately, this transdisciplinary approach results in a new interpretation of the early history of the Great Perfection, as marked by an internal division in the tradition that was the direct result of a historical trauma, which was first processed, then internalized, and finally perpetuated. Full article

This paper explores some of the work of Rongzom Chökyi Zangpo (hereafter Rongzom) and attempts to situate his pedagogical influence within the “Old School” or Nyingma (rnying ma) tradition of Tibetan Buddhism.1 A survey of Rongzom’s extant writings indicates that he was a seminal exegete and a particularly important philosopher and interpreter of Buddhism in Tibet. He was an influential intellectual flourishing in a period of cultural rebirth, when there was immense skepticism about Tibetan compositions. His work is thereby a source of insight into the indigenous Tibetan response to the transformations of a renaissance-era in which Indian provenance became the sine qua none of religious authority. Rongzom’s “charter” (bca’ yig), the primary focus of the essay, is an important document for our understanding of Old School communities of learning. While we know very little of the social realities of Old School communities in Rongzom’s time, we do know that they were a source of concern for the emerging political and religious authorities in Western Tibet. As such, the review below argues that the production of the charter should be seen, inter alia, as an effort at maintaining autonomy in the face of a rising political power. The analysis also provides insights into the nature of the social obligations operant within Rongzom’s community—constituted as it was by a combination of ritually embodied and discursive philosophical modes of learning. Full article