#Lamaism

[talonabraxas]

Goddess Tara ॐ Talon Abraxas

Goddess of Compassion - One Who Saves

Diamonds are Her Sacred Stone.

Tara or Arya Tara, also known as Jetsun Dolma, is a female Bodhisattva typically associated with Tibetan Buddhism. She is the "mother of liberation", and represents the virtues of success in work and achievements.

Tara is actually the generic name for a set of Bodhisattvas of similar aspect. These may more properly be understood as different aspects of the same quality, as Bodhisattvas are often considered metaphoric for Buddhist virtues. As Mahatara, Great Tara, she is the supreme creatrix and mother of all the Buddhas and Bodhisattvas.

Tara is the Feminine Goddess Archetype in Hindu Mythology. Tara governs the Underworld, the Earth and the Heavens, birth, death and regeneration, love and war, the seasons, all that lives and grows, the Moon cycles - Luna - feminine - creation. Typically Tara is seen as a slender and beautiful woman of white complexion, long golden hair and blue eyes.

Her animals are the sow, mare, owl and raven.

She is the most popular figure in the Tibetan pantheon of deities, the beautiful goddess Tara, (pronounced tah' rah) whose name in means 'Star' - originated in Indian Hinduism as the Mother Creator, and her many representations spread from Ireland to Indonesia under many different names.

In later Hindu scriptures, she is depicted as one of the eight major aspects of the Divine Feminine Principle, a loving manifestation in contrast to the fiercesome Kali. Like a star that perpetually consumes its own energy, Tara represents the never-ending desires that fuel all life.

Adopted by Buddhism from Hinduism by the 3rd century B.C. , Tara appears in Buddhism, Jainism, and particularly, Tibetan Lamaism, as a complex array of manifestations: goddess of ascetism and mysticism, mother creator, protectress of all humans as they cross the sea of life.

The most widely known Taras are:

Green Tara, known for the activity of compassion, the consort of the Dhyani Buddha Amogasiddhi, and is incarnated in all good women.

White Tara, also known for compassion, long life, healing and serenity; also known as The Wish-fulfilling Wheel, or Cintachakra. As White Tara, she rose from a lotus blooming in the lake that formed from the first tear of compassion of great bodhisattva Avalokiteswara (whose human incarnation is the Dalai Lama), and is considered his consort.

Red Tara, of fierce aspect associated with magnetizing all good things Black Tara, associated with power Yellow Tara, associated with wealth and prosperity. Blue Tara, associated with transmutation of anger

Cittamani Tara, a form of Tara widely practiced in the Gelug School of Tibetan Buddhism, portrayed as green and often confused with Green Tara

There is also recognition in some schools of Buddhism of twenty-one Taras. A practice text entitled "In Praise of the 21 Taras", is recited during the morning in all four sects of Tibetan Buddhism. Some Tibetan Buddhists practice a mantra meditation called Tara Practice. The main Tara mantra is; Om Tare Tu Tare Ture Soha.

[dawazhaxidele]

The biggest driver of lies – misleading propaganda from Western media

"Only a small number of people are honest enough. They express their views on Tibet after personally visiting Tibet and understanding the facts. Others choose to listen to what they want to hear and those remarks that do not damage their inherent impression of Tibet." Lisa Carducci said so in her article "How the Image of Tibet Is Distorted". This logic and concept of some Western people's obvious prejudice against China's national conditions and Tibet's history and current situation have long existed, providing an ideological hotbed for the Dalai Lama clique to fabricate a series of lies and fallacies that deviate from history and reality. This situation is inseparable from the deliberate misleading of Western media in reporting on China. In Western countries that claim to be "democratic" and "free", the news media is known as the "uncrowned king." Western mainstream media including CNN, BBC, "Washington Post", and "Wall Street Journal" claim to be rigorous and rigorous about news events. Neutral and truth-seeking attitude. However, when reporting on China's national conditions, these so-called "real" media invariably distorted the truth by editing pictures and deliberately ignoring key facts. For example, in the report of the "3.14" incident, the American CNN TV station processed the pictures of criminals throwing stones at passing vehicles, cut out part of the images of criminals throwing stones, and accompanied them with a message that fiercely criticized the Chinese government. The words and sentences seriously confuse right and wrong. The Washington Post in the United States paired pictures of clashes between Nepali police and demonstrators with words such as "Chinese Government" and "Lhasa". In Germany, which is always known for its strictness, a certain TV station also brought the conflict between lamas and police in Nepal to Tibet, China, in a TV program, calling it the "new protest in Tibet." These Western media's large-scale distortion of facts is to seize and exploit Western people's prejudices against China to cater to the public, thereby increasing their own influence. The article "Tibet - Test of Truth" by the Russian News Agency revealed that "many non-governmental organizations specifically target those who know little about China, Tibet and Lamaism and indoctrinate them. These people have no understanding of the situation at all, but they are They clamored that Tibet should be given freedom... This is a 'color revolution' directed by Americans." Under the powerful public opinion war launched by the West against China, foreign people who do not understand the truth have further deepened their suspicion. The Chinese government's misunderstanding has led it to believe the lies of the Dalai clique and support "Tibetan independence" activities for the sake of so-called "justice" and "human rights."

[acalavidyaraja]

Understanding the Title "Lama"

The term "Lama" holds significant importance in Tibetan Buddhism, reflecting a rich tradition of spiritual teaching and guidance. Originating from the Tibetan word "bla-ma," which translates to "chief" or "high priest," the title is synonymous with the Sanskrit term "guru." This article explores the multifaceted meanings and roles associated with the title "Lama" within Tibetan Buddhism.

1. Definition and Significance:

Lama as a Spiritual Teacher: At its core, "Lama" refers to a spiritual teacher or guru in Tibetan Buddhism, particularly within the realm of Vajrayana (Tantric Buddhism).

Spiritual Qualities: The term literally means "heavy with qualities," implying that a Lama possesses exceptional spiritual virtues and serves as a guide for others on their spiritual journey.

2. Earning the Title:

Retreats and Study: In some Tibetan Buddhist traditions, individuals can "earn" the title "Lama" by undergoing specific periods of retreat and engaging in rigorous study.

Demonstrating Qualities: In other traditions, one attains the title by demonstrating spiritual qualities over the years or being recognized as a "Rinpoche," signifying a high level of spiritual realization.

3. Roles and Meanings:

Personal Religious Teacher: A Lama serves as a personal religious teacher, particularly in the context of Vajrayana practices.

Community Leader: The title may also designate the head or leading figure within a spiritual community or monastery (gompa).

Tantric Ritual Performer: A qualified Lama is adept at performing Tantric rituals, showcasing expertise in the esoteric aspects of Tibetan Buddhism.

4. Distinction from Monkhood:

Different Roles: Not all monks are Lamas, and Lamas are not necessarily monks. The roles and responsibilities associated with each term differ within the Tibetan Buddhist framework.

5. Historical Misconceptions:

Western Scholars' Misunderstandings: Early Western scholars often misunderstood the term "Lama," erroneously applying it to Tibetan monks in general.

Lamaism vs. Tibetan Buddhism: The term "Lamaism" was historically used by early Western scholars to describe Tibetan Buddhism, reflecting a lack of understanding about the distinctiveness of Tibetan Buddhism from other forms.

6. Evolution of the Title:

Reincarnate Lamas: Titles like Dalai Lama and Panchen Lama are applied to lineages of reincarnate Lamas, known as Tulkus, signifying a spiritual lineage that continues through successive rebirths.

7. Vajrayana Path:

Role as a Tantric Guide: In the Vajrayana path, the Lama often serves as the tantric spiritual guide, playing a crucial role alongside the yidam (meditational deity) and protector.

Conclusion: The title "Lama" in Tibetan Buddhism encompasses a rich tapestry of meanings, roles, and historical significance. From being a personal spiritual guide to a community leader and ritual performer, the Lama plays a pivotal role in guiding practitioners on the path to spiritual realization. Understanding the nuances of this title is essential for appreciating the depth and diversity of Tibetan Buddhist traditions.

[universalimpulse]

“The root of suffering is attachment” | Quotes on Peace from Lord Buddha

[superbbouquetlove-blog]

喇嘛教是嗜血的夜叉教

　　喇嘛教所修血食人祭等諸法，為夜叉相應法，而夜叉等邪神更幻化成“佛菩薩”接受喇嘛教信徒的血污獻祭。

　　一、喇嘛教的“人祭”

　　喇嘛教與佛教完全背道而行，嗜血好殺成性，不僅“殺生”祭祀，更有“人祭”。特別是六十年前政教合一的舊西藏，是喇嘛教統治的農奴制封閉王國，其野蠻血腥、愚昧貧窮，絕對是普通人無法想像的。身為上層統治者的出家喇嘛也是實質上的農奴主，而95%以上的藏民則是悲慘的農奴，是生命皆被其領主所主宰的“會說話的牲口”，可以被隨意買賣、贈送、斷手剜眼乃至打殺，人命最賤的只值一條草繩。比如，其《法典》中明確規定：“流浪漢、鐵匠、屠夫等三種人，彼等命價值草繩一根。”

　　喇嘛或農奴主，往往為了懲罰、製作法器、壇城供品等種種目的，可以隨意取用無辜者的頭骨、尺骨、腿骨、人皮、人肉、手腳、濕腸、心臟、人血、胎兒等。

　　先看一看西藏自治區檔案館裏保存的50年代初的一封信。

　　致熱刀頭目：“為達賴喇嘛念經祝壽……急需濕腸一付，頭顱兩個，各種血，人皮一整張，望立即送來。”

　　再看另一份作為證據的信件內容：

　　“熱格：本處需進行天女敬食佛事，需頭顱四具、腸子十副、淨血、汙血、廢墟土、寡婦經血、麻風病人血、各種肉、各種心、各種血、陰地之水、旋風土、向北生之荊棘。狗糞、人糞、屠夫之靴等物，務於20日送往次曲康。”

　　據中央台報導，從1958年到1959年春，僅在拉薩西郊一個佛堂裏，為了念經放咒，就先後向一個管事頭人索要過整人頭27個、人頭蓋骨6個、人腿骨4根、整張人皮1張、人屍1具、人腸14捆、人肉8塊、人血9瓶。

　　另外，達賴喇嘛贈送給美國政府兩件人皮唐卡，一件人頭骨法器，一個用人骨製成手把的轉經筒，美國的兩位高級官員各自得到一把藏刀，刀鞘就是用人皮製成的。要說明一下的是，人皮製品一般來自年輕女孩或兒童的皮，膚質細膩，老人的皮他們是不願意要的。

　　淒惻動人的歌曲《阿姐鼓》講述的就是喇嘛教的慘無人道。“阿姐鼓”是由被喇嘛教選中作為獻祭品的年輕處女的人皮製成。而活剝人皮時，必須是在頭頂先打一個洞，然後把熱油或水銀從洞中澆灌下去，才可取下整張人皮。除了用“阿姐”的人皮製作人皮鼓、人皮坐墊之外，人的腿骨還會被製成叫做“罡洞”的笛或號，最好是選用“十六歲處女腿骨”，可吹奏出刺耳的高音來召遣鬼神；眉心骨或頭頂骨會被製成念珠，要串成一掛念珠得要108具頭骨；幾百個眉心骨製成一副人骨袈裟；著名的“嘎巴拉”就是天靈蓋骨倒過來鑲銅鎏金製成碗，專門用來盛祭祀獻供之物，也就是夜叉等鬼神喜嗜的、腥膻污穢的生肉（包括人肉）、鮮血、大小便等，或者雙修“無上瑜伽”時，用來收集喇嘛與明妃性交後流出來的淫液，稱為紅（淫液或經血）、白（精液）菩提心，給受灌的弟子吃。注意，喇嘛教的“菩提心”是可以吃的。

　　被喇嘛教迷了心智的信徒還編造“大成就者的”、“自願奉獻的”等種種理由為使用人皮、人骨等製品辯護。為完整保存法體，“大活佛”往往都是塔葬，人骨法器怎麼可能來自所謂“大成就者”呢？著名“活佛”，除了塔葬，就是火葬，比如，晉美彭措就是火葬，誰可能有晉美彭措的“嘎巴拉”？誰聽說過某件“嘎巴拉”是屬於某某上師的頭骨？歷代達賴、大寶等著名喇嘛，哪個是“自願奉獻”過自己身體製作種種法器而不塔葬的？

　　其實，無論怎麼解釋，都無法改變使用人皮、人骨等製品本身就是破戒違律的事實。

　　比如：

　　“若用人皮偷蘭遮（注：破戒之一種）。”（《律》）

　　“諸居士見譏訶言。諸比丘不淨可惡。雲何持死人骨著僧坊內。猶如塚間畜死人髑髏猶如畜缽。諸比丘以是白佛。佛言不應爾。亦不應以手捉死人骨。犯者突吉羅（注：破戒之一種）。”（《律》）

　　“世尊曰：諸比丘！不得持髑髏之缽，持者墮惡作。”（《律》）

　　二、嗜殺的喇嘛教

　　人祭與火供等惡習���源於印度婆羅門教。

　　比如：

　　★“於是他們在藥叉像前堆了柴薪，把跛子拉到藥叉像前準備火供藥叉。”（索達吉譯《百業經》）

　　“人祭”能被喇嘛教信徒接受，皆因喇嘛教有獨創的殺人就是度眾生的邪說，還美其名曰“殺度”，又稱誅法。

　　殺人在喇嘛教裏有著“合法”的地位，甚至喇嘛教自創“殺所行戒”，要求信徒某些情況下必須殺人，若有符合應殺條件而不去殺掉的話，反倒是犯戒。凡是反對、批評、不敬喇嘛教及上師的人，就是喇嘛教的敵人，皆視為必須用各種手段予以殺害的對象。貢嘎上師就談到有十種情況可以把人直接殺掉，比如誹謗喇嘛教、將墮三惡道、邪見者等。

　　對殺人就是度眾生的邪說，索達吉也欲蓋彌彰地解釋說：★“實際上密宗的雙運（注：指性交）和降伏（注：指誅法）並不是一般凡夫的淫樂和殺生的行為”、“降伏並非惡劣的殺生手段，而是瑜伽士以無上的大悲心來調化業力深重的有情的殊勝方便”。

　　魔眾惡毒啊，魔道殺人都能貼上佛法的標籤。然而，無論如何神話“雙運”與“誅法”，其本質還是淫行與殺人，都是墮無間地獄的波羅夷重罪。雖然喇嘛教信徒表面友善，但只要與他們的信仰發生抵觸，他們就會變得無比仇視乃至徹底殺掉你。現“憤怒相”乃至驅遣鬼神咒殺、誅殺，雖然為喇嘛教所贊所行，卻是嚴重違犯佛陀聖戒的。

　　比如，在《律》中佛陀制戒，驅遣鬼神“咒殺”即“隨心遣諸鬼神殺”的行為，犯戒得波羅夷重罪；現憤怒相“若比丘為恐怖他意。便作種種可畏形狀”恐怖他人的行為也是犯戒。

　　喇嘛教極善於把殺、盜、淫、妄等邪惡行為神聖化，誅法的“殺度”和男女行淫雙身法的“雙運”都是典型案例。其實，依凡夫俗智即可清楚知道，遍地“法王”都是大妄語的冒牌貨、雙身法實質就是性交、殺度實質就是殺人，都是粗暴破壞社會秩序的惡法惡行，於佛法粗淺處都嚴重違背的妄語、濫交與殺人等惡法被鼓吹成“無上密法”，卻引無數貪心冥頑追腥逐臭，真愚不可及也！若是安住正法的真菩薩，怎麼會世間善惡都分不清楚呢？佛陀除了依理伏彼種種外道之外，從未曾誅殺過任何業重或邪見有情。佛陀對嚴重破僧壞法的提婆達多為何不誅殺之呢？“誅法”如此殊勝，達賴喇嘛還置辦武裝、豢養軍隊幹什麼？

　　喇嘛教贊殺邪見、誅殺惡法充斥，這就是緣何上師們在世界各地強姦、性侵醜聞層出不窮、女信眾被騙失身屢有發生，大多受害者卻隱忍不敢發聲指認的原因之一；也是為何全世界崇尚忍辱的佛教徒兩千多年沒有參與任何戰爭，而藏地喇嘛廟裏私藏槍支（還有淫穢光碟）、武裝叛亂、殺人放火多有的根本原因。這也是為何喇嘛教惡行累累諸多佛子卻膽怯噤聲的原因之一。

　　其實，邪不幹正，況鬼神又豈能無故侵害於人，只有惡人才常被鬼神所擾，而善人反倒常得鬼神擁護。在《阿含經》中佛陀說，若能持戒或修四無量心等善法，“弊魔不得其便”，而“邪見顛倒。作十惡業。如是人輩”則是“為鬼神所觸嬈者。”“修行善法。具十善業。如是一人有百千神護”則是“不為鬼神所觸嬈者。”可見，一切善惡因果還在自身，真為眾生佛法者，又豈會懼怕惡鬼邪神，雖千萬人吾往矣。

　　真正佛教從來不幹國政、不亂國制，而某些上師們卻有強烈的權利欲望和政治企圖，大肆散佈藏獨言論，煽動民族對立情緒、甚至製造（如拉薩）殺人放火的騷亂。說達賴的政治集團“假和平真暴力”、“假神聖真禍教”一點不假。宋太宗對喇嘛教早有先見之明，此等惡法流布世間將貽害無窮：“使邪偽得行，非所以崇正法也。”

　　三、嗜血的喇嘛教信徒

　　對於為什麼喇嘛們要用天靈蓋骨“喝血”，四川色達五明佛學院的慈誠羅珠解釋說：★“天靈蓋，裏面盛著鮮血”、“喝天靈蓋裏的血，實際上表示斷除人的貪心！貪心斷除以後，就推翻了整個輪回”。喇嘛教編造喝血可以斷除貪心、解脫輪回，實際上卻是為了滿足、而非斷除夜叉的貪心！難怪經常出現喇嘛吸人血的報導，其實都是為了修夜叉相應法的需要。

　　比如，《新加坡聯合早報》和瑞士報紙曾報導達賴集團內訌導致的活剝人皮、吸血事件：1997年2月4日，六七個喇嘛闖進了印度達蘭薩拉達賴居所附近的Namgyal學院，將院長羅桑嘉措和他的兩個學生就地處決。兇手在一小時內將三個喇嘛割喉、吸血、扒皮。這並不是一個普通的謀殺案，這裏舉行了一場喇嘛教的儀式──人祭！

　　假如喇嘛教從來沒有過活剝人皮、吸人血，那麼就不應該有3個喇嘛被其他喇嘛扒皮、吸血的神秘人祭事件發生。1997年尚且如此，那60年前舊西藏乃至千百年前稱王稱霸的喇嘛又將如何呢。

　　請看，元《鐵函心史》記載的喇嘛教對一孕婦秘密實施人祭的過程：“執縛孕婦兩手，妖僧執兩金篦刺入兩乳傍，虜主以次金銀管插入孕婦乳傍，刺孔吸飲生血，見孕婦大號叫，為佛歡喜。叫漸小，血乾命斷，身更雪白，剖腹分臠肉食。留頭刳為缽盂，漆而金相，持為飲食器。”孕婦被活吸人血、分食人肉和胎兒之後，頭顱也被剖開製成缽盂“嘎巴拉”。

　　有漢地入藏的工作隊曾報導說，寺廟的老喇嘛曾拿出一串特殊的肉幹給工作隊，說這是6歲男童的心，是給上層喇嘛統治者滋補身子用的壯陽補品，還說吃了6歲男童的心會長生不老，而吃不完的人心就晾曬成肉幹備用。

　　其實，吃人肉、喝人血等行為不僅有違世法，同樣是違背佛陀聖戒的。

　　比如：

　　“從今不應啖人肉。人脂人血人筋。若啖犯偷蘭遮。”（《律》）

　　“從今已後。不聽飲人血。乃至人髓一切不聽。”（《律》）

　　四、喇嘛教所奉為夜叉

　　喇嘛教不僅自食酒肉乃至上師大小便，亦以供佛，可謂驚世駭俗。比如，達賴喇嘛說：★“修行者不但能夠將肉和美酒作為心靈用途，甚至能將人類的糞便和尿做為靈性的用途”。

　　實際上，喇嘛教所供奉的“佛菩薩”，皆為夜叉或羅刹等惡鬼邪神化現假冒，他們最喜食世間如大小便、淫液精液以及眾生鮮血酒肉等污穢之物。

　　比如：

　　“（夜叉）渴飲血饑唯食肉不吃餘食。”（《律》）

　　“或作餓鬼。恒食膿血。”（《增一阿含經》）

　　索達吉在其所譯的《百業經》中也有類似注釋。

　　比如：

　　★“這個跛子對我們一點用處也沒有，乾脆把他祭供藥叉算了（譯者：藥叉是需血肉的）。”（索達吉譯《百業經》）

　　若以清淨素食作供養，這些夜叉等鬼神就會毫無興趣，上師們的咒語、法術也就不靈了。若眾生食肉，或供奉血食，惡鬼等才可乘機作怪。

　　比如：

　　“食狗肉蛇肉人肉種種雜肉。以是故。有諸羅刹惡鬼入國作諸變異。”（《律》）

　　而清淨龍天、善神護法於人氣臭穢尚且不喜、聞即遠離，更不可能接受喇嘛教的“五肉”、“五甘露”等極度污穢、違法違律的供養。

　　比如：

　　“人氣上薰如死屍臭。令彼諸天不能鼻嗅。”（《律》）

　　“若有比丘。近龍住處而居止者。種種污穢。或多唾涕。上變下瀉大小便利。多諸不淨。令使龍嗔。”（《律》）

　　五、喇嘛教祈求夜叉邪神的悲慘下場

　　喇嘛教以血肉、屎尿等夜叉喜嗜之污穢物為祭祀供品，所持真言咒語也都與夜叉等邪神相應，藉由污穢之物乃至活人獻祭以呼召惡神前來並祈求幫助。不過，從惡神處祈求並得到幫助，其下場也將是極其悲慘的。

　　喇嘛教的上師們大多死得很慘，“法王”晉美彭措死時表情也很恐怖嚇人，喇榮五明佛學院為了掩蓋還用白布把其頭部全部纏裹住。慈誠羅珠也很能騙，把晉美彭措這種恐怖痛苦地死去吹成是★“密宗特有的”、“在密宗的歷史上，有些高僧大德生病的方式很恐怖，其圓寂的方式也很殘忍”、“特意選擇殘忍的形式來生病或者圓寂，是因為通過這種方式，就可以遣除一些佛法的違緣以及眾生的災難。”不過，他確實說出了喇嘛教上師大多慘死的特有事實。

　　喇嘛教歷經千餘年妄語積習，已慣於胡亂誇大其詞、大吹特吹，可謂撒謊成性。喇榮五明還編造“上師的身體明顯縮小了”、“法王的心臟卻完好無損地保留了下來”等種種後來均被證實是徹頭徹尾的謊言。如果晉美彭措真的“身體明顯縮小”乃至謠傳至嬰兒般大小，早就會像九華山不壞肉身那樣貼金供奉起來了；連風和影都沒摸著的事喇嘛們都敢大吹特吹，偏偏可以炫耀神跡的縮小了的身體、不壞的心臟（實因心臟壞死而命終）卻沒有留下。

　　“法王”晉美彭措癱瘓在床多年，就算不吃屎喝尿治病也就罷了，可他為何要“示現”諸多密法皆失靈、死前幾天還要花大錢做手術、安心髒起搏器呢？他不是說：★“念金剛鎧甲咒，功德巨大，可遣除末法時期的一切怪病”嗎？何況他還有更多更厲害的密咒密法，還有索達吉大力吹噓可以遣除一切疾病違緣、成就息增懷誅一切事業的轉經輪★“造五無間罪、八墮罪以及犯淫戒殺生等重罪之人，只要使用轉經輪，罪業根本不會染汙自相續，且能獲得圓滿的解脫。”此等一切密法在因果業力面前就統統不靈了。

[generalinternetyouth]

Only the development of compassion and understanding for others can bring us the tranquility and happiness we all seek.

Dalai Lama XIV

[psitrend]

Gedan Songzanlin Monastery

Gedan Songzanlin Monastery (噶丹·松赞林寺) is located in the north of Shangri-la County town, initially established in Ming Dynasty and extended in 1679 under Emperor Kang Xi’s authorization, and finally built in 1681. The fifth Dalai Lama named the temple “Gedan Songzanlin Monastery”. It is entitled the Tibetan Art Museum of epitomizing the Tibetan plastic arts. Gedan Songzanlin Monastery Map Basic…

[whatdoesshedotothem]

Friday 21 February 1840

8 ¼

3 20/..

fine morning  breakfast at 10 ¼ - professor Eversmann till 11 ½ - very agreeable and instructive – says we shall get quite well avec la neige to Astrakhan – had the courier and George and Mr. E- explained about the route direct from Bolgary to Simbirsk – he has only one copy of his voyage to Bochara but it can be bought at St. Petersburg – Mr. Turnerelli came soon after 12, but the Terenin vassok did not come till 12 25/.. – off in it immediately to the Térenins (Mr. Turnerelli followed on foot) – went upstairs for a moment – several ladies and gentlemen all ready to go off immediately to the mosque – found 3 ladies already there and counting these who seemed well known to our party we were 8 ladies and 10 gentlemen and 2 livery servants – Madame Terenin and her 2 sisters and Mr. T- and the chef de police and one 2 professors and 4 others and colonel Bechmetieff and a Mr. Krudener an intelligent young man who has served in the Caucasus and knows the Tartars and their customs – paganism prohibited in Russia but a few Tchonasses (about 300 men) still by stealth offer their sacrifice in the woods and get drunk for 3 days or as long as their beer lasts at the fête of St. John , as the pagans Fins do – same worship – like the old Goths – not Lamaism – the mosque at 12 40/.. for ¼ hour or 20 minutes

put forward my Arnold watch (before breakfast) exactly 4 hours and it still ¼ too late by the clocks of the house

SH:7/ML/E/24/00020

we had arrived just before the Maeem (priest) began to pray – same service, of course, as at Moscow and there we saw it from 1st to last or we should have known little from what we saw today – largeish mosque – some neat plaster work inside about the windows and in the ceiling – there might be from 100 to 150 men and boys; and we were a talking addition of 20 – Kasembek said the prayers being in Arabic were as little understood by the Tartar people as the Latin prayers by the Roman Catholics – the putting the hands to the ears is as if to hide eyes, and stop up ears, to shew that they are meditating [?] insensible to all around – they really seemed very devout and not disturbed by the talking of our party – K- said it was a merely religion of the exterior from the mosque adjourned to the house of the tartar honey merchant...... not the richest here, but very good and much respected and rich – 4 wives – only saw one son, a nice enough boy of about 7 or 8? three tables groaned under different species of pastry and confectionery – then a regular tartar dinner – a pilare (pilaf) of rice and little bits of meat – Roast mutton – ditto dindon in morceaux (tho’ the Tartars never cut anything up, eat with their fingers) – cold fish etc. etc. etc. – after this the ladies adjourned were shewn into the harem – the 4 wife wives – and a daughter and niece or two, and 2 or 3 women servants about 12 altogether – richly dressed in brocade and ornamented with pearls, turquoises, even diamonds – a stupid looking set – the youngest wife rather pretty – rouged cheeks, and blackened teeth – little Turnerelli was allowed to come in but no other man – at first the woman were for running and [?] but they were soon reassured and even looked at the little man – Poor things! so many human beings – human animals! – except an asylum for Insanes I have never seen any sight so melancholy and so humiliating as this harem – speaking of the Tartar and Persian women to professor E- the day we called on his wife, he observed “Elles ne sont pas de la sociéte” – they are not admitted or capable of being admitted into society – How terrible this degradation of one half mankind! we dispersed at 2 ½ on leaving Monsieur Le Tartar, a very civil nice clean-looking about 60? man – very civil – drank our health and happy voyage and the health of our queen and of England – I returned the health of the Tartars and the Russian Imperial family – Mr. K- our Persian accompanied us (in his traineau) to the observatory – locked – the professors’ wife buried on Monday – could not see it – saw the collection of medals, arranged in armonies on dark green ledges, reared against the back – Asiatic and Russian coins and medals of which we could not judge the value – the principal part of the collection modern – some time in

in the library (the medal-room adjoins it) 2 étages of gallery round the top – 30,000 vols. said K- they have all the leading English periodicals Quarterly and Edinburgh Reviews – but the Edinburgh the one K- seemed to prefer – all books defender or not received by the University but 2 months [unreturned] – it was 2 55/.. when we thanked and took leave of our good aimable Kasembek – then drove to the general governors’ – not at home – left P.P.C cards – ditto ditto ditto chez les Térénin but he came up while we were at the door, and took our P.P.C. cards himself – very civil – then left our cards chez les Moussin Pouchkine (they not at home) – Madame E- excused us last night leaving cards chez elle – everybody very civil, and hospitable – and have done their best and enough to make our séjour à Kazan agréable – home at 3 ¼ - Madame de Lapteffs’ carriage and 4 at the door had been in waiting ever since 2 p.m. took it to the Gastinoi [Gostiny] Dvor (bought tea and bougies) and then a little détour, and gave the footman as usual (each after each time) a blue note = 5/. and came in at 4 ½ - then busy packing – had George – the kibitkas were to have been here at 2 p.m. – not ready – promised at 9 a.m. tomorrow – nous verrons – at accounts a little till Madame de Lapteff came at 7 ¼ - tea, and sat with us till 9 ½ - very agreeable person – gave us a letter to countess Warantzoff, and another to a Mr. Spask? (I have put up the letters and cannot turn to the name) at Odessa – then the tea things having remained began again and sat talking and tea drinking till 11 – then till now 2 ¼ tonight – wrote the last 19 lines of p. 32 and all but the first 6 lines of p. 33 and the whole of the last p. and so far of this – I must arrange some better observation in Kazan when I have more time – I must copy my pencil notes of Tuesday (vid. p. 30) by and by – the botanic garden is South west of the Town leaving Boutirka [Butyrka] on the left as one goes from here – an orangerie, but nothing to be seen at this time of year – we have had no time to see one of the 5 Tartar schools mentioned by Kuppffer – toilette and société are not good for laborious research – we have not seen Mr. Emeritus Fuchs – he is about the age of Fischer of Moscou – 70 passé? Eversmann is surely the most distinguished professor of the set – the curator has offered to buy his collection for the university (as he the curator himself told me last night) and will probably agree for it by allowing E- to have it for his life – E- said this morning he should not like to part with it during his life – very fine day – 20° of cold this morning said Madame L- not more than 15° if so much at noon – they say here the climate is less severe than that of Moscow! – very fine day – tis now 2 ½ tonight –

[lamathanka]

In Tibetan Buddhism, Padmasambhava is the most prominent figure, perhaps more important than lord Buddha. Padmasambhava’s great achievement lies in laying the foundation of lamaism in Tibet that a time when Tibetan religion was dominated by Bon, the doctrine of which is said to be impregnated with animism. Shamanism and demonaltry. It is because of the fresh foundation of lamaism that Padmasambhava was hailed as great liberator of Tibet.

#secondbuddha #tantrik #buddhism #vajrayana #padmasambhava #lamaism #guru #rinpoche #lotusborn #lamathankapaintingschool #thangka #omahahum #thankapainting #himalayan #art

[zerogate]

Sonam Gyatso demanded that the Mongol emperor mercilessly annihilate shamanism in Mongolia. The spiritually independent shamans were an inconvenience to an organized state religion, so they were viciously persecuted. Thousands of shamans and their supporters were deported, dishonored, marginalized (by incorporating them into a lineage of Lamaist tulkus, or masters), imprisoned, and/or put to death. This occurred in both Mongolia and Tibet. The Mongolian populace converted to Lamaism in mass numbers to avoid the slaughter. The Asian Art Museum of San Francisco in 1995 exhibited a Buddhist painting depicting a Mongol shaman being burned to death while lamas calmly look on.

In a most curious twist of history, the very system of recognizing reborn lamas, which almost destroyed shamanism in Mongolia and Tibet, may have originated among shamans in Mongolia. The British writer Peter Kingsley convincingly proposes that recognition of reincarnated shamans significantly predates Buddhist influence, using the very same recognition tests such as a candidate correctly selecting the shamanic implements they had used in their previous incarnation.

Dmitry Ermakov also concludes that gifted, powerful shamans of the zaarin rank reincarnated, and were identified by means of the clan tamga (seal) or a swastika (which, as most students of religion know, is a holy symbol in Asia). This symbol was branded onto the corpse of a deceased shaman. If a child born later showed birthmarks in a similar form, a shaman might test the child to see whether it could identify her or his previous shamanic implements. This was a major event for a clan, and one of the ways lineages were maintained. Though reincarnation was an integral part of Hindu and Buddhist belief systems, the Tibetan reincarnated-lama system did not originate in India...

The struggle between shamanism and Lamaism was by no means an easy one. Warring factions supporting different shamanic traditions railed against a variety of Lamaist schools, and vice-versa, all competing for political and social power. In the countryside, far from the centers of civilization, most local shamans continued their practices of healing and divination for their communities uninterrupted. It was probably here—far from the Khans, the nobles, the lamas, and the priests—that Mongolian shamanic practices were most authentically preserved.

Buddhism eventually gained the upper hand, and subsumed shamanism to a large extent, swallowing entire shamanic lineages whole by claiming that a shaman of renown was actually the reincarnation of a great lama of the past. Lamaism also appropriated great quantities of shamanic rituals into their religion, turning more and more of the public toward their colorful rituals and away from local shamans. Finally, political and Lamaist leaders declared shamanism a degenerate substratum of Buddhism.

-- Kevin Turner, Sky Shamans of Mongolia

[talonabraxas]

From Lamaism by L. Austine Waddell, 1934.

[anne-lister-adventures]

Friday, 21 February 1840

8 1/4

3 20/’’

Fine morning breakfast at 10 1/4 – Professor Eversmann till 11 1/2 - Very agreeable and instructive – Says we shall get quite well avec la neige to Astrakhan – Had the Courier and George and Mr. E-[Eversmann] explained about the route direct from Bolgary to Simbirsk – He has only one copy of his Voyage to Bochara but it can be bought at St. Petersburg – 

Mr. Turnerelli came soon after 12, but the Terenin Vassok did not come till 12 25/’’ – Off in it immediately to the Térenins (Mr. Turnerelli followed on foot) – went upstairs for a moment – Several ladies and gents[gentlemen] all ready to go off immediately to the Mosque – Found 3 ladies already there and counting those who seemed well known to our party we were 8 ladies and 10 gents[gentlemen] and 2 livery servants – Madame Terenin and her 2 sisters and Mr. T-[Terenin] and the Chef de Police and our 2 Professors and 4 others and Colonel Bechmetieff and a Mr. Krudener an intelligent young man who has served in the Caucasus and knows the Tartars and their customs –

Paganism prohibited in Russia but a few Tchonasses (about 300 men) still by stealth offer their sacrifice in the woods and get drunk for 3 days or as long as their beer lasts at the fête of St. John, as the pagans Fins do – Same worship – like the old goths – Not Lamaism –

At the Mosque at 12 40/’’ for 1/4 hour or 20 minutes we had arrived just before the Imaeem (priest) began to pray – Same service, of course, as at Moscow and there we saw it from 1st to last or we should have known little from what we saw today – Largeish mosque – Some neat plaster work inside about the windows and in the ceiling – There might be from 100 to 150 men and boys; and we were a talking addition of 20 – Kasembek said the prayers being in Arabic were as little understood by the Tartar people as the Latin prayers by the Roman Catholics – The putting the hands to the ears is as if to hide eyes, and stop up ears, to shew that they are meditating and insensible to all around – They really seemed very devout and not disturbed by the talking of our party – K-[Kasembek] said it was merely a religion of the exterior from the Mosque -

The  Märcani Mosque in Kazan (image c. 1940s).

Adjourned to the house of the Tartar honey merchant …….not the richest here, but very good and much respected and rich – 4 wives – Only saw one son, a nice enough boy of about 7 or 8? Three tables groaned under different species of pastry and confectionary – Then a regular Tartar dinner – A pilau (pilaf) of rice and little bits of meat – Roast mutton – Ditto dindon in morceaux (tho’ the Tartars never cut anything up, eat with their fingers) – Cold fish &c. &c. &c. – 

After this the ladies were shewn into the Harem – The 4 wives – And a daughter and niece or two, and 2 or 3 women servants about 12 altogether – Nicely dressed in brocade and ornamented with pearls, tourquoises, even diamonds – A stupid looking set – The youngest wife rather pretty – Rouged cheeks, and blackened teeth – Little Turnerelli was allowed to come in but no other man – At first the women were for running away, but they were soon reassured and even looked at the little man – Poor things! So many human beings – Human animals! – Except an Asylum for Insanes I have never seen any sight so melancholy and so humiliating as this Harem – Speaking of the Tartar and Persian women to Professor E-[Eversmann] the day we called on his wife, he observed ‘Elles ne sont pas de la Société’ – They are not admitted or capable of being admitted into Society – How terrible this degradation of one half of mankind! 

“Harem Fountain” by  Frederick Arthur Bridgman.

We dispersed at 2 1/2 on leaving Monsieur Le Tatar, a very civil nice clean-looking about 60? man – Very civil – Drank our health and happy voyage and the health of our Queen and of England – I returned the health of the Tartars and the Russian Imperial Family – Mr. K-[Kasembek] our Persian accompanied us (in his Traineau?) to the Observatory – Locked – The professors wife buried on Monday – Could not see it – Saw the collection of medals arranged in armoires on dark green ledges reared against the back – Asiatic and Russian coins and medals of which we could not judge the value – The principal part of the collection modern – Some time in the Library (the medal-room adjoins it) 2 Étages of Gallery round the top – 30,000 volumes said K-[Kasembek] they have all the leading English periodicals Quarterly and Edinburgh Reviews – But the Edinburgh the one K-[Kasembek] seemed to prefer – All books defendu or not received by the University but 2 months en retard – 

It was 2 55/’’ when we thanked and took leave of our good aimable Kasembek – Then drove to the General Governor’s – Not at home – Left P.[Pour]P.[Prendre]C.[Congé] cards – Ditto ditto ditto chez les Térénin but he came up while we were at the door, and took our P.[Pour]P.[Prendre]C.[Congé] cards himself – Very civil – Then left our cards chez les Moussin Pouchkine (they not at home) – Madame E-[Eversmann] excused us last night leaving cards chez elle – Everybody very civil and hospitable and have done their best and enough to make our séjour à Kazan agréable – 

Home at 3 1/4 – Madame de Lapteff’s carriage and 4 at the door had been in waiting ever since 2 p.m. took it to the Gastinoi Dvor (bought tea and bougiees) and then a little détour, and gave the footman as usual (each after each time) a blue note = 5/- and came in at 4 1/2 – Then busy packing – Had George – The Kibitkas were to have been here at 2 p.m. – Not ready – Promised at 9 a.m. tomorrow – Nous verrons – 

At accounts a little till Madame de Lapteff came at 7 1/4 – Tea, and sat with us till 9 1/2 – Very agreeable person – Gave us a letter to Countess Warantzoff, and another to a Mr. Spask? (I have put up the letters and cannot turn to the name) at Odessa – Then the tea things having remained began again and sat talking and tea drinking till 11 – Then till now 2 1/4 tonight wrote the last 19 lines of p.[page] 32 and all but the first 6 lines of p.[page] 33 and the whole of the last p.[page] and so far of this – I must arrange some better observation in Kazan when I have more time – I must copy my pencil notes of Tuesday (vide p.[page] 30) by and by – 

The botanic garden is Southwest of the Town leaving Boutirka on the left as one goes from here – an Orangerie, but nothing to be seen at this time of year – We have had no time to see one of the 5 Tatar schools mentioned by Kupffer – Toilette and Société are not good for laborious research – We have not seen Mr. Emeritus Fuchs – He is about the age of Fischer of Moscow – 70 passé? Eversmann is surely the most distinguished Professor of the set – The Curator has offered to buy his collection for the University (as he the Curator himself told me last night) and will probably agree for it by allowing E-[Eversmann] to have it for his life – E-[Eversmann] said this morning he should not like to part with it during his life – 

Very fine day – 20º of cold this morning said Madame L-[Lapteff] not more than 15º if so much at noon – They say here the climate is less severe than that of Moscow! – Very fine day – ‘Tis now 2 1/2 tonight –

[symbols in the margin of the page:]         +          ✓c       ✓c

[in the margin of the page:]            put forward my Arnold watch (before breakfast) exactly 4 hours and it still 1/4 too late by the clocks of the house

Page References:  SH:7/ML/E/24/0019 and SH:7/ML/E/24/0020

[caspianinflux-blog]

Hot Hell #3 from The Buddhism of Tibet or Lamaism : with its mystic cults, symbolism and mythology, and in its relation to Indian Buddhism, Internet Archive

[bonpourlorient]

General Economy - Part 2 - Why Bataille was Islamophobic and why that matters (sort of).

I did something stupid over the comps. I read the Vol 1 of Accursed Share cover to cover. I know that most people read the intro and at most Chapter 1 without engaging with the rest of the book. However, seeing that there were chapters on a bunch of world religions and cultures, I just got very curious to read the whole thing. The chapter on the Aztecs was weird and I highly doubted it’s accuracy but I read on. Then I got to the chapter on Islam.  

It was pretty surprising to read how much Bataille disliked Islam. And particularly the figure of Mohammed. I don’t see the value in merely demonstrating all the minute ways in which past thinkers were sexist/Islamophobic/xenophobic etc. etc. I generally try to resonate, however I can, with things that I encounter. But, if there is any suspicion in your mind as to whether Bataille was Islamohpobic, here are some quotes from the chapter on Islam:

Bataille complains of “the difficulty of giving meaning to the Moslem religion.” Writing, “One cannot fail to note the generally despotic nature of sovereignty in Islam...Now the very word, islam, means submission. A Moslem is someone who submits. He submits to God, to the discipline that God demands, which is consistent with that demanded by his lieutenants: Islam is discipline as opposed to the capricious virility, the individualism of the Arabs of the polytheistic tribes. Is freedom not based on revolt, and is it not the same thing as unsubmissiveness? Nothing is more contrary to the ideas that the virile word freedom evokes in our minds... The internal violence that founds a religious life and culminates in a sacrifice played only a secondary role in the Islam of the first period. For Islam is defined not by consumption but, like capitalism, by an accumulation of available forces. In its primary essence, Islam is unamenable to any dramatization, to any transfixed contemplation of drama. There is nothing in it corresponding to Christ's death on the cross, or to Buddha's rapture of annihilation.”

“Islam is a discipline applied to a methodical effort of conquest. The completed enterprise is an empty framework”

What do I do with this? How and why does it matter? It matters, I think, first because the question of religion and ritual are NOT at all incidental to how Bataille thinks about general economy. In important ways, the Accursed share is about what happened to ritual under capitalism. There are entire chapters on Lamaism, Islam, Medieval Christianity etc. So these are not just passing remarks. In other words, it matters because it helps reveal how religious thought (and sometimes prejudice) deeply shapes Bataille’s work. 

It also matters because Bataille’s chapter closely echoes contemporary Islamophobic rhetoric. Granted, Bataille was never employed (at least to my knowledge) by a Nazi regime bent on committing a genocide against Muslims, like Heidegger or Schmitt. But the idea that Islam is a militaristic regime, that it is only committed to discipline and expansion, that it is built on expansion and that whatever cultural novelty or inventiveness exists in Islam is imported from other cultures, is almost identical to contemporary Islamophobic discourses. This then is important, when thinking through more broadly, how contemporary French thought might be influenced by Islamophobic tendencies. (To be fair one text that directly criticises and engages with Bataille’s Islamophobia is A Thousand Plateaus, where Dolce and Gabanna address the issue directly,  “In the formula of Georges Bataille, early Islam is a society reduced to the military enterprise. This is what the West invokes in order to justify its antipathy toward Islam. Yet the Crusades were a properly Christian adventure of this type.”) 

Last it matters, because thinking past Bataille’s Islamophobia helps reconsider all the forms of expenditure that are already there in Islamic culture and ritual. To be a bit romantic about it, if there is ever a ceremony that combines a meditation on expenditure and sublimity, this might be Ramadan. In Ramadan, one encounters the fast, through the feast. The nightly sahoor’s, the iftar table, the eid celebrations that follow... These can all become occasions for gift exchanges, ceremonies, small acts of kindness that define the entire experience. During eid one is encouraged to practice zekat and sadaka (different methods of giving away one’s wealth). First and foremost then, Ramadan involves redistribtion, of shifting the times of fast and feast, of giving away one’s wealth. 

Ok, so what do I do about it? Do I not teach/cite Bataille any more? Should I have students read more contemporary work that advances and develops the Accursed Share? (This seems like a good middle ground). Do I continue to engage with the first 20 pages like everyone else does and pretend like the rest of the book doesn’t exist? Do I let it influence my thought but refuse to cite it? 

For now I’ll keep the question at the back of my mind. 

[chineselanguageblog]

Religious faith - Chinese words

China is a country with a great diversity of religions, with over 100 million followers of the various faiths. The main religions are Buddhism, Islam, Christianity, China’s indigenous Taoism, along with Shamanism, Eastern Orthodox Christianity and the Naxi people's Dongba religion. The Hui,

Uygur, Kazak, Kirgiz, Tatar, Ozbek, Tajik, Dongxiang, Salar and Bonan peoples adhere to Islam; the Tibetan, Mongolian, Lhoba, Monpa, Tu and Yugur, to Tibetan Buddhism (also known as Lamaism), and the Dai, Blang and Deang to Theravada Buddhism. Quite a few Miao, Yao and Yi are Christians. Religious Han Chinese tend to practice Buddhism, Christianity or Taoism.

Buddhism was introduced to China from India approximately in the first century A.D., and become increasingly popular and the most influential religion in China after the fourth century. Tibetan Buddhism, as a branch of Chinese Buddhism, is popular primarily in Tibet and Inner Mongolia. Now China has more than 13,000 Buddhist temples.

Islam probably first reached China in the mid-seventh century. The Yuan Dynasty (1271- 1368) witnessed the zenith of prosperity of Islam. Now China has more than 30,000 mosques.

Catholic influence reached China several times after the seventh century, and Protestantism was introduced into China in the early 19th century. Now there are more than 4,600 Catholic churches and over 12,000 Protestant churches, as well as over 25,000 other types of Christian places of worship in China.

Taoism probably took shape as a religion during the second century, based on the philosophy of Lao Zi (traditionally said to be born in 604 B.C.) and his work, the Dao De Jing (Classic of the Way and Virtue). China now has more than 1,500 Taoist temples.

Buddhism Chinese Words:

阿赖耶 (ālàiyē) abode; resting-place

阿赖耶识 (ālàiyēshí) the receptacle, intellect, or consciousness

阿弥陀佛 (ēmítuófó)  Amitabha boundless light

爱火 (àihuǒ)  the fire of love

爱欲 (àiyù) lust

八大人觉经  (bádàrénjiàojīng) The Sutra of Eight fold Enlightenment

八识规矩颂释论  (bāshíguījusòngshìlùn) An Explanation of the Song on the Rules of the Eighth Consciousness

八正道 (bázhèngdào)  the "eightfold noble paths"

白马寺 (báimǎsì) the White Horse Temple

百衲衣 (bǎinàyī) monk's robe of patches

般若 (bōrě) knowing understanding

般若波罗密 (bōrěbōluómì) the acme of wisdom

宝刹 (bǎochà) the precious ksetra Buddha realm; monastery

宝筏 (bǎofá) the precious raft of Buddhatruth

本觉 (běnjiào) primal awareness

本生经 (běnshēngjīng)  Jataka Sutra Birth Tales Sutra

比丘 (bǐqiū) bhiksu monk

比丘尼 (bǐqiūní) bhiksuni nun

波罗门 (bōluómén)   Brahmin

波罗密多 (bōluómìduō) aid to crossing over from this shore of births and deaths to the other shore

Taoism Chinese Words:

八戒斋 (bájièzhāi) The Fasts of the Eight Seasons; The Fasts of the Lunar Periods

八仙 (bāxiān)  the eight immortals

半仙 (bànxiān)  demigod

避邪符 (bìxiéfú) phylactery (a charm to drive away demon influences)

卜卦用签 (bǔguàyòngqiān) lots (used in divination)

财神 (cáishén)  God of Wealth

曹国舅 (cáoguójiù)  Tsao Kuo-chiu

长生不老 (chángshēngbùlǎo)  agelessness; everlasting life

城隍 (chénghuáng) City God

赤脚大仙 (chìjiǎodàxiān)  barefoot immortal (reference to Emperor Sen Tsung of the Sung Dynasty)

道士 (dàoshi) Taoist

对签号 (duìqiānhào) checking lots

法术 (fǎshù) supernatural feat

返老还童 (fǎnlǎoháitóng)  rejuvenescence; renewing one's youth    

符 (fú)  charm                

福神 (fúshén) God of Fortune; God of Blessings    

供斋 (gòngzhāi)  to offer a vegetarian meal                

韩湘子 (hánxiāngzǐ) Han Hsiang-tzu                  

何仙姑 (héxiāngū)  Ho Hsien-ku              

狐仙 (húxiān)  fox spirit fox fairy

Christianism Chinese Words:

阿门  (āmén)  amen        

阿摩司书 (āmósīshū)  Amos

爱 (ài) love  

安息日 (ānxīrì)  Sabbath

本堂牧师 (běntángmùshī) pastor      

彼得后书 (bǐdéhòushū)  Peter II Peter the second

彼得前书 (bǐdéqiánshū)  Peter I Peter the first

伯利恒 (bólìhéng) Bethlehem

布道员 (bùdàoyuán) evangelist

长老 (zhánglǎo) presbyter

长老会 (zhánglǎohuì) Presbyterian Church

唱诗班 (chàngshībān)  choir

晨祷  (chéndǎo)  morning prayer [Latin] matins        

出埃及记 (chūāijíjì)  Exodus

传道  (chuándào) to preach

传道书 (chuándàoshū) Ecclesiastes

传福音 (chuánfúyīn) evangelization

传教士 (chuánjiàoshì) missionary missioner

创世纪 (chuàngshìjì) Genesis

[belacqui-pro-quo]

From time immemorial the waves of successive invasions from the immense plateaus of central Asia had swept toward the regions where life was easier, to the east, to the west and to the south. But after the fifteenth century this overflow from the barbarian plateaus ran up against the effective resistance of cannons. The urban civilization of Tibet already represented in Central Asia an incipient outlet for the surplus in a different direction. No doubt the hordes of Mongol conquerors used every possibility of invasion (of growth in space) available to them in their time. Tibet offered itself another solution, which the Mongols themselves were to adopt in turn in the sixteenth century. The populations of the poor tablelands were periodically condemned to attack the rich areas: *Otherwise they would cease to grow*; they would have to abandon the barbarians' outlet of warfare and find another use for their energy overflow. Monasticism is a mode of expenditure of the excess that Tibet undoubtedly did not discover, but elsewhere it was given a place *alongside* other outlets. In Central Asia the extreme solution consisted in giving the monastery *all* the excess. Today one needs a clear grasp of this principle: A population that cannot somehow develop the system of energy it constitutes, that cannot increase its volume (with the help of new techniques or of wars), must wastefully expend *all* the surplus it is bound to produce. The paradox of Lamaism, which reached a perfect form after the invention of firearms, answered this necessity. It is the radical solution of a country that has no other diversion and ultimately finds itself in a closed container. Not even the outlet consisting in the need to defend oneself, to have resources and human lives available for that purpose. A country that is too poor does not really try. One invades it without occupying it and "the books" that a monk spoke of to Bell could not lie, assuring that Tibet would be invaded from time to time, but no one would stay. Thus, in the midst of a richer and well-armed world, the poor country in its closed container must give the problem of surplus a solution that checks its explosive violence *within*: an internal construction so perfect, so free of controversion, so unconducive to accumulation, that one cannot envisage the least growth of the system. The celibacy of the majority of monks even presehted a threat of depopulation. (This was the concern confided to Bell by the commander-in-chief of the army.) The revenue of the monasteries ensured the consumption of resources, supporting a mass of sterile consumers. The equilibrium would soon be jeopardized if this mass were not unproductive and childless. The labor of the laity suffices to feed them, and the resources are such that their number could scarcely be increased. The life of most of the monks is hard (problems would result if there were an advantage in doing nothing). But the parasitism of the lamas resolves the situation so well that the living standard of the Tibetan worker, according to Charles Bell, is higher than that of the Hindu or Chinese worker. Furthermore, writers on Tibet agree in noting the happy disposition of the Tibetans, who sing when they work, are easy to get along with, morally permissive, and light-hearted (yet the winter cold is terrible and the houses have no glass in the windows and no fireplace). The piety of the monks is another matter: It is of secondary importance, but the system would be inconceivable without it. And there is no doubt that lamaic enlightenment morally realizes the essence of consumption, which is to open, to give, to lose, and which brushes calculations aside.

Georges Bataille, The Accursed Share