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If we are to believe later traditions, and there is in my opinion no reason not to do so, the first Tibetan historiographic writings date from Tibet's imperial period (seventh-ninth centuries), which coincided with her relations with the Nepalese, Indians, Arabs, Turks, Uighurs, 'A zha and, above all, Tang China. Only a fragment of this literary corpus, falling into two broad classes, has survived.
The Popol Vuh is a Colonial period K'iche' Mayan text that is considered to be the bible of Mayan civilization. It was transscribed by the Dominican priest Francisco Ximénez in or near 1701. It chronicles the creation of humankind, the actions of the gods, the origin and history of the K’iche’ people, and the chronology of their kings to 1550. Although written during the period of Chistianization, it is considered by scholars to be an invaluable source of knowledge about Preclassic and Classic period Mayan mythology and culture. The text itself appears to be based on an earlier but now lost version, written in K’iche’ by a Mayan author (or authors) sometime between 1554 and 1558. The text is written in the Latin alphabet with Spanish orthography and contains a translation in Spanish. This is a literal transcription based on Christenson's edition.
In the following essays, Dreyfus provides us with a wonderful introduction to the Tibetan monastic educational system, discussing such topics as memorization, commentary, the educational curriculum, the theory and practice of debate, the schedule of monastic educational institutions, and finally the different geshé degrees awarded.1 Dreyfus’s years of experience as a scholastic monk in the Geluk tradition make his account detailed and accurate. At the same time, his first-hand familiarity with the tradition shines through in every section. His work is especially valuable in dispelling many of the myths surrounding life in Tibet’s great monastic academies.
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A view on the history, nomenclature, and traditional social organization of Ura, one of Bumthang district's four valleys.
A translation of a prayer for the long life of the Fourth King of Bhutan Jigme Singye Wangchuck (b. 1955) composed by the 70th Je Khenpo Jigme Choedra.
An overview of the eight types of Alo, secular songs of sorrow sung solo and generally alone.
The history and development of archery as Bhutan's national game, played almost exclusively by men.
Descriptions of the three types of water sources used for bathing in Bhutan: tshachu, menchu, and drupchu.
An extremely brief summary of Bhutan's religious history, presented in three phases.
A view on the building plans and cultural perceptions of temples built in Bhutan meant to emulate Guru Rinpoche's Copper Mountain Paradise.
The author's view on the state of bomena and its changed prominence and practices in modern Bhutan.
Author Information:
James Van Auken, Vice President of Academic Affairs, Atlantic University
Email: james.vanauken@atlanticuniv.edu
A summary of the rationale for Buddhist practitioners' taking refuge, the proper steps for doing so, and the role of refuge in the Buddha, Dharma, and Sangha.
Chag or prostration is fundamentally a practice of paying respect, but it is not about submission to others. It is aimed at getting rid of one’s greatest flaw, evil and enemy--the ego or the sense of I.
This piece was initially published in Bhutan’s national newspaper Kuensel in a series called "Why we do what we do".
An overview of the Chagya Chenpo (phyag rgya chen po), or Mahāmudrā, from the Bhutanese perspective.
Cham is a type of sacred dance unique to the Indo-Himalayan Buddhist culture. It is an extension of the Buddhist practice of visual offering of aesthetic movement, the mudra expression of enlightened spirit and of the artistic and entertaining expedience of passing a spiritual message.
This piece was initially published in Bhutan’s national newspaper Kuensel in a series called "Why we do what we do".
The making of and uses for changkoe, a grain-based alcoholic foodstuff served at special occasions in Bhutan.
Mani is a popular ngag or mantra. Mani or oṃ maṇi padme huṃ, which is also known as the six syllable mantra, is the mantra of Avalokiteśvara or Chenrezig, the Buddha of compassion.
This piece was initially published in Bhutan’s national newspaper Kuensel in a series called "Why we do what we do".
There are different kinds of mantras. The innate mantra of reality is the ineffable nature of sound, which is simultaneously empty and audible. This state is expressed in the form of symbolic mantras, which are the syllables, letters and words, which we can chant and also hear.
This piece was initially published in Bhutan’s national newspaper Kuensel in a series called "Why we do what we do".
Chod is a very expedient Mahayana Buddhist practice primarily aimed at reducing and eliminating one’s sense of ego or attachment to oneself, using the tactics of fear and selfless giving.
This piece was initially published in Bhutan’s national newspaper Kuensel in a series called "Why we do what we do".
The recitation of Buddhist sutras is a very ancient tradition. After the Buddha passed away, his teachings were passed down orally for about three centuries. The master would recite and transmit the teachings to the disciple who will memorise, recite and pass it down again.
This piece was initially published in Bhutan’s national newspaper Kuensel in a series called "Why we do what we do".