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Tibetan Graduate Studies Seminar
Oxford University
78 episodes
8 months ago
Olga Serbaeva describes how the Jayadrathayāmala envisaged magically discovered nidhi (treasure) as an integral part of its soteriological program. Tantric texts dedicate special chapters to the search for nidhi (treasures). The vision of hidden treasures is considered to be a siddhi (supernatural ability) that occurs after many thousand rounds of mantra repetition, and other rituals. Generally, nidhi is considered material treasures, i.e. gold, precious stones, and any other objects related to becoming wealthy. In JY, there is a strong link between nidhi and Kubera, and a particular form of Kālī, called Nidhīśvarī or Kuberajananī, from JY.4.54, once propitiated, bestows the treasures to the sādhakas. Another aspect, closer to the visionary nature of the experiences leading to finding treasures, shall allow us to bring in the JY materials on the altered states of consciousness, where the visionary switch happens in particular conditions after particular auditive and physical forerunning signs. We shall discover how nidhi fits among other consciousness-altering practices such as āveśa/svasthāveśa, khorika, prasena. The prescriptive JY shall be compared to the flowery Kathāsāritsāgara, a text recompiled by Somadeva in the late 11th century Kashmir, reusing some contemporary tantric references and materials. Creative Commons Attribution-Non-Commercial-Share Alike 2.0 UK: England & Wales; http://creativecommons.org/licenses/by-nc-sa/2.0/uk/
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Education
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Olga Serbaeva describes how the Jayadrathayāmala envisaged magically discovered nidhi (treasure) as an integral part of its soteriological program. Tantric texts dedicate special chapters to the search for nidhi (treasures). The vision of hidden treasures is considered to be a siddhi (supernatural ability) that occurs after many thousand rounds of mantra repetition, and other rituals. Generally, nidhi is considered material treasures, i.e. gold, precious stones, and any other objects related to becoming wealthy. In JY, there is a strong link between nidhi and Kubera, and a particular form of Kālī, called Nidhīśvarī or Kuberajananī, from JY.4.54, once propitiated, bestows the treasures to the sādhakas. Another aspect, closer to the visionary nature of the experiences leading to finding treasures, shall allow us to bring in the JY materials on the altered states of consciousness, where the visionary switch happens in particular conditions after particular auditive and physical forerunning signs. We shall discover how nidhi fits among other consciousness-altering practices such as āveśa/svasthāveśa, khorika, prasena. The prescriptive JY shall be compared to the flowery Kathāsāritsāgara, a text recompiled by Somadeva in the late 11th century Kashmir, reusing some contemporary tantric references and materials. Creative Commons Attribution-Non-Commercial-Share Alike 2.0 UK: England & Wales; http://creativecommons.org/licenses/by-nc-sa/2.0/uk/
Show more...
Education
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Unseen Beings and Tibetan Eco-Daemonology (Transcript)
Tibetan Graduate Studies Seminar
1 year ago
Unseen Beings and Tibetan Eco-Daemonology (Transcript)
Erik Jampa Andersson's presentation delves into the intricate world of Tibetan eco-daemonology and advocates for a deeper understanding of Traditional Ecological Knowledge In this presentation, Erik Jampa Andersson will introduce his research on the enchanting and oft-misunderstood world of Tibetan eco-daemonology – exploring the complex ways that evolving ‘nature spirit’ paradigms have informed Tibetan historical perceptions of health, the environment, and more-than-human sociality in a volatile and multicultural world. Erik will shed new light on a diverse selection of materials, including the rGyud bZhi (‘Four Tantras’) medical corpus, ritual manuals from the gCod (‘Severance’) tradition, and the gNyan ‘Bum (Nyen Collection) of the Bön canon, demonstrating a centuries-long continuum of nuanced and multivocal negotiations between Buddhist philosophy and indigenous animistic knowledge. Further attention will be paid to the environmental context of evolutions in ritual technologies and ecological paradigms, supported by both historical and paleoclimatic data. This research challenges longstanding ‘psychological’ approaches to spirit ontologies in Tibet, largely rooted in appeals to ‘rational’ anthropocentric empiricism, instead highlighting the ways in which they have helped Tibetan peoples negotiate the complexities of being human in a more-than-human world. Reflecting upon the challenges imposed by the so-called ‘Anthropocene,’ this timely presentation seeks to inspire more thoughtful and critical scholarship on Traditional Ecological Knowledge (TEK) in Tibet and the Himalayas, and earnest consideration of its relevance to the present ecological crisis.
Tibetan Graduate Studies Seminar
Olga Serbaeva describes how the Jayadrathayāmala envisaged magically discovered nidhi (treasure) as an integral part of its soteriological program. Tantric texts dedicate special chapters to the search for nidhi (treasures). The vision of hidden treasures is considered to be a siddhi (supernatural ability) that occurs after many thousand rounds of mantra repetition, and other rituals. Generally, nidhi is considered material treasures, i.e. gold, precious stones, and any other objects related to becoming wealthy. In JY, there is a strong link between nidhi and Kubera, and a particular form of Kālī, called Nidhīśvarī or Kuberajananī, from JY.4.54, once propitiated, bestows the treasures to the sādhakas. Another aspect, closer to the visionary nature of the experiences leading to finding treasures, shall allow us to bring in the JY materials on the altered states of consciousness, where the visionary switch happens in particular conditions after particular auditive and physical forerunning signs. We shall discover how nidhi fits among other consciousness-altering practices such as āveśa/svasthāveśa, khorika, prasena. The prescriptive JY shall be compared to the flowery Kathāsāritsāgara, a text recompiled by Somadeva in the late 11th century Kashmir, reusing some contemporary tantric references and materials. Creative Commons Attribution-Non-Commercial-Share Alike 2.0 UK: England & Wales; http://creativecommons.org/licenses/by-nc-sa/2.0/uk/