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+\documentclass[letterpaper,12pt,english]{article} %report for homework |
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+ |
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+\usepackage{babel} |
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+\usepackage{times} |
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+\usepackage{pifont} |
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+\usepackage{moreverb} |
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+\usepackage{alltt} |
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+\usepackage[pdfauthor={Tejas (Tj) Hariharan}]{hyperref} |
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+ |
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+ |
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+\begin{document} |
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+\renewcommand{\subitem}{\item[\ding{229}]} |
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+\renewcommand{\it}{\item[\ding{225}]} |
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+ |
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+\title{Lecture: \today }\author{Tejas (Tj) Hariharan |
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+\footnote{Licensed under a Creative Commons Attribution-Noncommercial-Share |
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+Alike 3.0 License. c.f. http://creativecommons.org/licenses/by-nc-sa/3.0/ for full license}} |
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+\maketitle |
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+ |
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+\begin{itemize} |
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+ \it Religious Tradition in Tibet are concerned with 3 things, including |
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+ indigenous religions. |
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+ \subitem Practical: These matters are always something where anyone is |
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+ brought in, Buddhist Monks, Traditional Shamans etc. Usually where |
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+ indigenous religions are concerned. Even Buddhist monks are sometimes |
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+ brought into practical concerns, mundane matters. Rituals (to do with |
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+ altering the cosmic circumstances etc) such as Divination, Astrology and |
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+ Exorcisms and Oracles (Ni-Chung and the Gamdun; two important oracles in |
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+ Tibetan Buddhism). |
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+ \subitem Religions Specialists are sought out to know what kind of spirit/gods |
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+ people are dealing with etc. |
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+ \subitem Karmic: To do with the afterlife, and merit making. Focus of this |
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+ merit making are the Gods of Buddhist heavens (who have little role in lay |
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+ religion). Lay religions have little use and concern with lay religions. |
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+ Some of these God's are protectors, who were of THIS world, rather than |
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+ Heavenly. |
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+ \subitem The Fierce protectors/daemons where originally Tibetan Local |
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+ spirits/daemons who were conquered by \textbf{Padma-Sambaava}, who then bound them |
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+ into becoming protectors of Buddhism. (For example one protector who |
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+ protects the Galupa from the influence of Ning-Ma: The old school). |
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+ \subitem Protectors can also be of the Indian Buddhist Gods and the Tantric |
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+ Gods (the transcendent powers). The role of the llama is to integrate the 3 |
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+ types of protectors with normal needs and concerns. (Note: Worldly gods are |
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+ bound, as said above). |
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+ \subitem Bodhic: To do with enlightenment, usually where Tantric stuff comes |
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+ in. Tantric practices, deities and specialist. Yidam (root deity) is |
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+ personal, your yidam is related to your concerns (concerns about merit, |
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+ attaining enlightenment etc). |
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+ \it Ritual Cosmos: There is a sacred geography in the Humans that are a |
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+ mirror of the sacred geography of the universe, ritual connects your human |
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+ geography to the universe, thus invoking the power of the cosmos. |
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+ \subitem Ritual also helps connect with the unseen forces around us, such as |
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+ Gods, and Daemons etc. |
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+ \it In Tibet, one of the ways to tame local spirits and malicious spirits |
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+ etc is through architecture, such as Stupas, which are seen to tie down the |
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+ malicious spirit. |
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+ |
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+\end{itemize} |
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+ |
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+\section{Tibetan Book of the Dead: Part II} |
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+\begin{itemize} |
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+ \it Consciousness does not leave the body for three days. |
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+ \it \textbf{Padma-Sambaava: }8th Cent., monk who brought buddhism to Tibet |
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+ and the surrounding areas, and wrote the Bardo Totem. |
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+ \it Bardos = Transitional State. |
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+ \it If you don't let go in the Bardo your visions become strange demons (cf |
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+ previous nots on this), within 49 days you must let go, 49 days is the usual |
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+ time between this life and the next, if one lets go then one sees the signs |
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+ of the next life and consciousness leaves this body (through the head, |
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+ preferably) and into another birth. |
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+ \it Four Elements support the body/consciousness, when this is no longer the |
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+ case, dying occurs. |
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+ \it After the four elements are collapsed, we see a boundless sparkling |
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+ light, whence the mind becomes FREE from all attachment. This radiance is |
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+ the mind of all the buddhas. We thus must recognise our natures as the |
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+ Buddha, that our minds are free at the stage of the Bardo, and experience |
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+ the mind as pure luminosity itself. |
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+ \subitem If one does not recognise this luminosity when the consciousness |
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+ starts to leave the body we experience visions from this life, which brings |
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+ about great emotion to those that still cling. |
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+ \subitem And then we experience the peaceful and enraging forms of our own |
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+ emotions (the demons). |
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+ \it All existence is one kind of Bardo or another, an uncertain place where |
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+ we pass through. We are right now in the Bardo of existence, we seek to |
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+ immortalise, but we do not, we are at the hands of death. |
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+ \it Blue Light=Pure consciousness, white light=alluring, if we go to IT |
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+ instead we will be ensnared within rebirth as a god with all the pleasures |
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+ of this world. |
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+ \it First the peaceful deities emerge, then the wrathful ones do, we must |
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+ recognise them as but images of our mind. |
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+ \it If this is recognised as but a projection of the mind, liberation is |
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+ instant, as there is no longer the body to hold us down. \textbf{We must |
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+ recognise our natures and their deities as part of them is liberation is to occur}. |
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+ \it The Body is cremated at this point so the dead can move on and either be |
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+ liberated go to the next life and not cling to this life. |
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+ \it THEN all the deities, peaceful and wrathful appear all at once, if |
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+ unrecognised as part of the mind, then they transform into the terrifying |
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+ image of the lord of death, if yet unrecognised we wander fearfully to the |
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+ bardo of rebirth. |
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+ \it In the bardo of rebirth we wander the earth as pure consciousness, but |
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+ can't slow down or rest anywhere, wandering in pain chased by the demons of |
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+ our emotions, we wish only to be born again at this point, to escape the |
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+ pain and suffering of the bardo of rebirth and the restless wandering etc. |
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+ \it Being Born thus is not always something to be celebrated, as it would |
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+ mean that the soul has not found liberations and is reborn again. |
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+\end{itemize} |
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+\end{document} |