Papers by Dylan Esler
Revue d’Etudes Tibétaines, no.62, February 2022, pp.190-215., 2022
Apart from his more philosophically oriented works, gNubs chen Sangs rgyas ye shes is also (perha... more Apart from his more philosophically oriented works, gNubs chen Sangs rgyas ye shes is also (perhaps even especially) known for his mastery of the arts of black magic, which he is said to have achieved by meditating on the deity Yamāntaka and which he famously put to use when facing persecution during the troubled times that followed the collapse of the Tibetan empire. It is this latter aspect of gNubs chen’s persona and legacy that seems to have been particularly appropriated by rGya Zhang khrom, who was identified (and may also have self-identified) as his incarnation. In this paper, I will seek to briefly present and contextualize a short Yamāntaka ritual of wrathful magic revealed by rGya Zhang khrom, which is transmitted as part of the Byang gter tradition.
Journal of the International Association of Buddhist Studies, vol.44, 2021, pp.409-440., 2021
Although the contemplative approach of Dzogchen (Tib. rdzogs chen) occupies a prominent position ... more Although the contemplative approach of Dzogchen (Tib. rdzogs chen) occupies a prominent position in the Nyingma (Tib. rNying ma) (and indeed Bon) tradition, where it is considered to be the pinnacle of vehicles leading to enlightenment, its origins are not quite clearly understood. Several scholars have suggested that it may have emerged from the tantric matrix of Mahāyoga ritual, before gradually developing into an independent contemplative approach characterised, especially in its early phases, by the absence of tantric ritual. Some of the manuscripts recovered at Dunhuang (敦煌) reflect this tension. This paper will examine and compare three thematic groups of Dunhuang manuscripts: (a) IOL Tib J 437 and a text comprising Pelliot tibétain 353 and IOL Tib J 507, which use the term rdzogs chen within the context of Mahāyoga ritual practice; (b) IOL Tib J 454 (= Madhusādhu’s instructions) and IOL Tib J 470 (= the rDo rje sems dpa’i zhus lan), which do not make prominent use of the term rdzogs chen itself, yet provide a contemplative framework for Mahāyoga that rhetorically challenges some of the more ritualistic concerns of this approach; and (c) IOL Tib J 594 (= the sBas pa’i rgum chung) and IOL Tib J 647 (= the Rig pa’i khu byug), which present Dzogchen very much in line with the early 'mind orientation' (Tib. sems phyogs). Reference will also be made to several unstudied Dzogchen commentaries by Nupchen Sangyé Yéshé (ca. 844 to mid-10th c., Tib. gNubs chen Sangs rgyas ye shes), a highly significant figure in the formation of the Nyingma school, for by reflecting on (near-)contemporaneous developments in other parts of the Tibetan cultural world, we can observe that these Dunhuang manuscripts bear witness to a wider process of negotiating the absence of ritual as a means to demarcate a doxographical space. Since an important subject of the article is the difference articulated between Mahāyoga and Dzogchen, the transcendence-immanence distinction will be used as a relational axis against which such varying paradigms of Tantric Buddhist praxis can be analysed.
Jean-Michel Counet (ed.), La non-dualité : Perspectives philosophiques, scientifiques, spirituelles, Leuven: Peeters / Louvain-la-Neuve: Éditions de l’Institut Supérieur de Philosophie, 2021, pp.51-73., 2021
The theme of non-duality lends itself particularly well to a transversal enquiry of metaphysical ... more The theme of non-duality lends itself particularly well to a transversal enquiry of metaphysical paradigms. The paradigms we will be examining in the present article are those of Chan, Mahāyoga Tantra and rDzogs-chen Atiyoga, all three being distinct articulations of Buddhist doctrine and praxis.
BuddhistRoad Paper 7.1 (2020), 2020
This article is an in-depth study of the bDe bar gshegs pa thams cad kyi phrin las (var. ’phrin l... more This article is an in-depth study of the bDe bar gshegs pa thams cad kyi phrin las (var. ’phrin las) ’dus pa phur pa rtsa ba’i rgyud [The Phurpa Root Tantra that Comprises the Activities of all the Sugatas; hereafter Phurpa Root Tantra], a seminal text on the tantric deity Vajrakīlaya from the bKa’ brgyad bDe gshegs ’dus pa [Eightfold Buddha Word, Embodying the Sugatas; henceforth KD] corpus revealed by Nyang-rel Nyima Özer (1124–1192, Tib. Myang ral nyi ma ’od zer) in 12th century Tibet. The study consists of two main parts: a detailed thematic overview of the contents of the tantra’s thirteen chapters, and a philological analysis of selected variants found among the different editions of the text, an analysis which elucidates the relationships between the various textual witnesses and allows us to construct a stemma. Given the increasing awareness among specialists of the formative role played by the KD corpus in the codification of the Nyingma (Tib. rnying ma) school of Tibetan Buddhism, this article lays the groundwork for future investigations of this vast repertoire of tantric material. Our enquiry shows that despite being revealed by a named and famous visionary, the Phurpa Root Tantra shares significant features with the (usually anonymously produced) scriptures of the rNying ma rgyud ’bum [Ancient Tantra Collection; henceforth NGB]. The paper thus contributes to the ongoing scholarly discussion concerning processes of scriptural production in the context of Tibetan tantric religion.
Journal of the International Association of Buddhist Studies, vol.40, 2017, pp.159-188., 2017
If “all roads lead to Rome” (or did so in the days of the Roman Empire), all paths do not lead to... more If “all roads lead to Rome” (or did so in the days of the Roman Empire), all paths do not lead to enlightenment – at least not to the same enlightenment. This, in any case, is the conclusion we must derive from reading gNubs-chen Sangs-rgyas ye-shes’ doxographical work, the bSam-gtan mig-sgron (Tibet, 10th century). In it he presents four distinct ways to reach enlightenment that encompass both sūtra-based and tantra-based doctrinal formulations: the gradual approach of the classical Mahāyāna, the simultaneous approach of Chan, the method of alchemical transformation of Tantra and the path of self-liberation, rDzogs-chen. These four different paths lead to distinct forms of fruition (’bras-bu; Skt. phala). It is the latter that will be the focus of the present article.
Ephemerides Theologicae Lovanienses, vol.93:3, September 2017, pp.431-443., 2017
After briefly discussing how the ‘unconditioned’ or ‘uncompounded’ (Skt. asaṃskṛta) is understood... more After briefly discussing how the ‘unconditioned’ or ‘uncompounded’ (Skt. asaṃskṛta) is understood and defined in Buddhism, our enquiry will focus on the topic of meditation (Skt. bhāvanā). The latter plays a crucial role in facilitating the passage from the conditioned plight of cyclic existence (Skt. saṃsāra) to the ineffable peace of transcendence (Skt. nirvāṇa). It can be seen as a means of deconstructing the mind’s conditioning in order to reveal the uncompounded. The present paper will examine how in this process meditation initially makes use of referential imaging (Skt. ālambana) to then progress towards non-referential (Skt. anālambana) modes of contemplation.
Acta Orientalia Belgica, vol.30, 2017, pp.241-252., 2017
Cet article tente de fournir certains éléments indispensables à une compréhension contextuelle de... more Cet article tente de fournir certains éléments indispensables à une compréhension contextuelle de l’époque dynastique de l’empire tibétain, une période significative dans l’histoire du Tibet qui fut déterminante pour l’émergence de l’identité culturelle, religieuse et politique tibétaine.
Bart Dessein and Weijen Teng (eds.), Text, History, and Philosophy: Abhidharma across Buddhist Scholastic Traditions, Leiden: Brill, 2016, pp.314-349., 2016
It is well known that the Abhidharma provides the metaphysical, cosmological and phenomenological... more It is well known that the Abhidharma provides the metaphysical, cosmological and phenomenological backdrop against which any form of Buddhist meditative praxis takes place. As an early Tibetan treatise on the subject of contemplation (Skt. dhyāna), the 10th century bSam-gtan mig-sgron provides an interesting example of the ways the categories of the Abhidharma shaped Tibetan discourses on meditation. The present chapter seeks to explore the many implicit references to these categories that are found in the bSam-gtan mig-sgron.
Les Cahiers Bouddhiques, no.8, January 2015, pp.97-121., Jan 2015
L’implantation du bouddhisme au Tibet s’est faite en plusieurs étapes, appelées « ancienne diffus... more L’implantation du bouddhisme au Tibet s’est faite en plusieurs étapes, appelées « ancienne diffusion » et « diffusion tardive ». Lors de la première diffusion, les tibétains furent confrontés à de nombreux courants philosophiques et contemplatifs, d’origine aussi bien indienne que chinoise. Il s’agissait pour eux non seulement de recevoir passivement cette importation étrangère, mais aussi d’assimiler à leur propre culture ce qui ne pouvait que paraître au premier abord comme un ensemble assez disparate de doctrines et de pratiques hétérogènes. Nous aborderons dans cet exposé une première tentative tibétaine d’organisation de ces courants méditatifs, telle qu’elle se trouve présentée dans le bSam-gtan mig-sgron, un traité doxographique datant du début du Xe siècle. On y trouve quatre chemins vers l’éveil : l’approche graduelle du Mahāyāna classique, l’approche simultanée du Chan, la voie de transformation du Tantra et finalement celle de l’auto-libération du rDzogs-chen. Comme il nous semble que la présentation de l’approche graduelle au sein du bSam-gtan mig-sgron n’a pas reçu de la part des tibétologues l’attention qu’elle mérite, c’est sur celle-ci que se concentrera le présent article.
Revue d’Etudes Tibétaines, no.29, April 2014, pp.5-27., Apr 2014
Revue d’Etudes Tibétaines, no.24, October 2012, pp.81-136., Oct 2012
Temenos Academy Review, no.15, 2012, pp.117-145., 2012
Acta Orientalia Belgica, vol.25, 2012, pp.317-328., 2012
Après avoir très brièvement mentionné les traits particuliers du texte qui est à la base de cette... more Après avoir très brièvement mentionné les traits particuliers du texte qui est à la base de cette investigation, la Lampe pour l’Œil de la Contemplation du grand maître tibétain gNubs-chen sangs-rgyas ye-shes, nous présenterons la structure du chapitre 4, qui traite de l’approche graduelle, afin de situer l’exposé d’oniromancie dans son contexte.
Ensuite, nous examinerons quelques-uns des rêves mentionnés dans le texte, tout en montrant certaines différences avec le passage correspondant du Ratnakūṭa-sūtra.
Nous poursuivrons en examinant le contexte contemplatif de l’oniromancie et du yoga du rêve, et terminerons par une présentation du fondement métaphysique de ces pratiques méditatives.
Prabitrakumar Roy (ed.), Buddhism, World Culture and Human Values, Sarnath: CIHTS, 2009, pp.1-19., 2009
The present paper focuses on the contemplative system known as rDzogs-chen (alias Atiyoga in Sans... more The present paper focuses on the contemplative system known as rDzogs-chen (alias Atiyoga in Sanskrit), a unique development of Buddhist philosophy and meditative praxis preserved in Tibet, but with probable roots in Uḍḍiyāna. It examines some of the salient features and crucial ideas of this system and explores certain parallels with contemporary Western thought, in particular the work of the German philosopher Martin Heidegger (1889-1976) and the hermeneutical phenomenology developed by some of his successors, especially David Michael Levin.
The paper seeks to address the following questions: Is it possible to establish parallels between such contextually distant systems of thought as rDzogs-chen on the one hand and Heidegger’s philosophy on the other, without falling into the trap of confusing the two and overlooking their respective differences? Can such a dialogue, established across space and time, be helpful in deepening our understanding of an ancient system like rDzogs-chen? Can the latter in turn aid us in addressing some of the problems facing contemporary man?
In the course of the paper, an important issue will be addressed, an issue which confronts anyone seriously engaged in the translation of philosophical and contemplative works: Translation, if it is to be worthy of the name, cannot be understood as the word-for-word information-transfer of the literalist, which, when left to its own devices, yields nothing but patent nonsense. In order to be worthy of the name, translation must be conceived as an ongoing hermeneutical process which, in bridging two (or more) worlds of meaning, opens up horizons of interpretation beyond those of the ‘original’ text. It thereby becomes a mirror in which the hermeneutical concerns of author, translator and reader are mutually reflected, dissolving the seemingly insurmountable barriers of space and time which would otherwise separate them.
The Middle Way, vol.83:2, August 2008, pp.95-104., Aug 1, 2008
Account of a trip to Pemakö (Arunachal Pradesh, India).
Sophia, vol.13:1, Spring/Summer 2007, pp.81-113., 2007
The Tibet Journal, vol.30:3, Autumn 2005, pp.33-62., 2005
The present paper is an examination into the origin and early history of rDzogs-chen, in both the... more The present paper is an examination into the origin and early history of rDzogs-chen, in both the rNying-ma and Bon traditions of Tibet. It attempts to bring together material relevant to both these traditions of rDzogs-chen, and to draw some conclusions concerning a possible common origin.
This paper is divided into five sections: The first concerns the early patriarchs of the rNying-ma tradition of rDzogs-chen, as well as the three series. The second section enquires into the question of Ch’an influence on rDzogs-chen. In the third section, various scholarly opinions on the antiquity of rDzogs-chen are discussed. The fourth section presents the Bon tradition of rDzogs-chen. In the final section I propose that the places of rDzogs-chen’s origin maintained by the rNying-ma and Bon traditions overlap to a considerable extent, thereby suggesting a common source of both rDzogs-chen currents.
Translations by Dylan Esler
84000: Translating the Words of the Buddha, 2022
Translation of the Guhyadhātudhāraṇī, Toh 507 / 883
The Dhāraṇī for Secret Relics, often referre... more Translation of the Guhyadhātudhāraṇī, Toh 507 / 883
The Dhāraṇī for Secret Relics, often referred to by its abbreviated Sanskrit title, Guhyadhātudhāraṇī, or sometimes also by its alternative title Karaṇḍamudrādhāraṇī, is a short sūtra that has played a fundamental role in ritual practice throughout the Buddhist world, particularly regarding the veneration of relics and of the stūpas that contain them.
Summary:
On his way to honor a brahmin’s invitation for a midday meal, the Buddha comes across an old stūpa that resembles a rubbish heap. Subsequently, while in conversation with Vajrapāṇi, the Buddha reveals that the stūpa contains the doctrinal synopsis for a dhāraṇī that embodies the essence of the blessings of innumerable buddhas. He also explains that the stūpa is, in fact, made of precious materials and that its lowly appearance is merely due to the lack of beings’ merit. The Buddha then extols the merit that results from copying, reading, and worshiping this scripture, and he enumerates the benefits that arise from placing it in stūpas and buddha images. When he pronounces the actual dhāraṇī, the derelict old stūpa is restored to its former glory.
Books by Dylan Esler
Leiden: Brill, 2023
The notion of effortlessness is central to the self-understanding of the Tibetan contemplative tr... more The notion of effortlessness is central to the self-understanding of the Tibetan contemplative tradition known as Dzogchen. This book explores this key notion from a variety of perspectives, highlighting the distinctive role it plays in the Dzogchen approach’s doctrinal architecture and meditative programme.
The book’s focus is on the early development of the Dzogchen tradition, especially as codified in a set of hitherto unstudied commentaries by the 10th-century scholar and meditation master Nubchen Sangye Yeshe. A full annotated translation of the commentaries is provided, along with an edition of the Tibetan texts on facing pages.
ISBN: 978-90-04-53637-1 (E-book, Open Access)
ISBN: 978-90-04-53422-3 (Hardback)
Acta Orientalia Belgica, vol.30, 2017
Uploads
Papers by Dylan Esler
Ensuite, nous examinerons quelques-uns des rêves mentionnés dans le texte, tout en montrant certaines différences avec le passage correspondant du Ratnakūṭa-sūtra.
Nous poursuivrons en examinant le contexte contemplatif de l’oniromancie et du yoga du rêve, et terminerons par une présentation du fondement métaphysique de ces pratiques méditatives.
The paper seeks to address the following questions: Is it possible to establish parallels between such contextually distant systems of thought as rDzogs-chen on the one hand and Heidegger’s philosophy on the other, without falling into the trap of confusing the two and overlooking their respective differences? Can such a dialogue, established across space and time, be helpful in deepening our understanding of an ancient system like rDzogs-chen? Can the latter in turn aid us in addressing some of the problems facing contemporary man?
In the course of the paper, an important issue will be addressed, an issue which confronts anyone seriously engaged in the translation of philosophical and contemplative works: Translation, if it is to be worthy of the name, cannot be understood as the word-for-word information-transfer of the literalist, which, when left to its own devices, yields nothing but patent nonsense. In order to be worthy of the name, translation must be conceived as an ongoing hermeneutical process which, in bridging two (or more) worlds of meaning, opens up horizons of interpretation beyond those of the ‘original’ text. It thereby becomes a mirror in which the hermeneutical concerns of author, translator and reader are mutually reflected, dissolving the seemingly insurmountable barriers of space and time which would otherwise separate them.
This paper is divided into five sections: The first concerns the early patriarchs of the rNying-ma tradition of rDzogs-chen, as well as the three series. The second section enquires into the question of Ch’an influence on rDzogs-chen. In the third section, various scholarly opinions on the antiquity of rDzogs-chen are discussed. The fourth section presents the Bon tradition of rDzogs-chen. In the final section I propose that the places of rDzogs-chen’s origin maintained by the rNying-ma and Bon traditions overlap to a considerable extent, thereby suggesting a common source of both rDzogs-chen currents.
Translations by Dylan Esler
The Dhāraṇī for Secret Relics, often referred to by its abbreviated Sanskrit title, Guhyadhātudhāraṇī, or sometimes also by its alternative title Karaṇḍamudrādhāraṇī, is a short sūtra that has played a fundamental role in ritual practice throughout the Buddhist world, particularly regarding the veneration of relics and of the stūpas that contain them.
Summary:
On his way to honor a brahmin’s invitation for a midday meal, the Buddha comes across an old stūpa that resembles a rubbish heap. Subsequently, while in conversation with Vajrapāṇi, the Buddha reveals that the stūpa contains the doctrinal synopsis for a dhāraṇī that embodies the essence of the blessings of innumerable buddhas. He also explains that the stūpa is, in fact, made of precious materials and that its lowly appearance is merely due to the lack of beings’ merit. The Buddha then extols the merit that results from copying, reading, and worshiping this scripture, and he enumerates the benefits that arise from placing it in stūpas and buddha images. When he pronounces the actual dhāraṇī, the derelict old stūpa is restored to its former glory.
Books by Dylan Esler
The book’s focus is on the early development of the Dzogchen tradition, especially as codified in a set of hitherto unstudied commentaries by the 10th-century scholar and meditation master Nubchen Sangye Yeshe. A full annotated translation of the commentaries is provided, along with an edition of the Tibetan texts on facing pages.
ISBN: 978-90-04-53637-1 (E-book, Open Access)
ISBN: 978-90-04-53422-3 (Hardback)
Ensuite, nous examinerons quelques-uns des rêves mentionnés dans le texte, tout en montrant certaines différences avec le passage correspondant du Ratnakūṭa-sūtra.
Nous poursuivrons en examinant le contexte contemplatif de l’oniromancie et du yoga du rêve, et terminerons par une présentation du fondement métaphysique de ces pratiques méditatives.
The paper seeks to address the following questions: Is it possible to establish parallels between such contextually distant systems of thought as rDzogs-chen on the one hand and Heidegger’s philosophy on the other, without falling into the trap of confusing the two and overlooking their respective differences? Can such a dialogue, established across space and time, be helpful in deepening our understanding of an ancient system like rDzogs-chen? Can the latter in turn aid us in addressing some of the problems facing contemporary man?
In the course of the paper, an important issue will be addressed, an issue which confronts anyone seriously engaged in the translation of philosophical and contemplative works: Translation, if it is to be worthy of the name, cannot be understood as the word-for-word information-transfer of the literalist, which, when left to its own devices, yields nothing but patent nonsense. In order to be worthy of the name, translation must be conceived as an ongoing hermeneutical process which, in bridging two (or more) worlds of meaning, opens up horizons of interpretation beyond those of the ‘original’ text. It thereby becomes a mirror in which the hermeneutical concerns of author, translator and reader are mutually reflected, dissolving the seemingly insurmountable barriers of space and time which would otherwise separate them.
This paper is divided into five sections: The first concerns the early patriarchs of the rNying-ma tradition of rDzogs-chen, as well as the three series. The second section enquires into the question of Ch’an influence on rDzogs-chen. In the third section, various scholarly opinions on the antiquity of rDzogs-chen are discussed. The fourth section presents the Bon tradition of rDzogs-chen. In the final section I propose that the places of rDzogs-chen’s origin maintained by the rNying-ma and Bon traditions overlap to a considerable extent, thereby suggesting a common source of both rDzogs-chen currents.
The Dhāraṇī for Secret Relics, often referred to by its abbreviated Sanskrit title, Guhyadhātudhāraṇī, or sometimes also by its alternative title Karaṇḍamudrādhāraṇī, is a short sūtra that has played a fundamental role in ritual practice throughout the Buddhist world, particularly regarding the veneration of relics and of the stūpas that contain them.
Summary:
On his way to honor a brahmin’s invitation for a midday meal, the Buddha comes across an old stūpa that resembles a rubbish heap. Subsequently, while in conversation with Vajrapāṇi, the Buddha reveals that the stūpa contains the doctrinal synopsis for a dhāraṇī that embodies the essence of the blessings of innumerable buddhas. He also explains that the stūpa is, in fact, made of precious materials and that its lowly appearance is merely due to the lack of beings’ merit. The Buddha then extols the merit that results from copying, reading, and worshiping this scripture, and he enumerates the benefits that arise from placing it in stūpas and buddha images. When he pronounces the actual dhāraṇī, the derelict old stūpa is restored to its former glory.
The book’s focus is on the early development of the Dzogchen tradition, especially as codified in a set of hitherto unstudied commentaries by the 10th-century scholar and meditation master Nubchen Sangye Yeshe. A full annotated translation of the commentaries is provided, along with an edition of the Tibetan texts on facing pages.
ISBN: 978-90-04-53637-1 (E-book, Open Access)
ISBN: 978-90-04-53422-3 (Hardback)
The Khandro Thugthig is an important cycle of teachings and practices revealed by Dudjom Rinpoche (1904-1987) as a spiritual treasure. Among the three roots of tantric practice, it specially relates to the sky-farer. The directives translated here are most closely associated with Yeshe Tsogyal, the Tibetan princess who became the consort of the great master Padmasambhava and assisted him when in the eighth century he introduced tantric Buddhism to Tibet. But Yeshe Tsogyal is more than a historical figure, for she is a wisdom sky-farer who inspires yogins to realize the ultimate nature of mind.
The text was concealed by Padmasambhava and revealed and compiled by Dudjom Lingpa and Dudjom Rinpoche Jikdral Yeshe Dorje. Siṃhamukhā is a powerful ḍākinī held to be particularly effective in repelling obstacles to spiritual practice. On the ultimate level, she represents the wisdom nature of mind. Siṃhamukhā plays a crucial role in several treasure cycles of the Nyingma school of Tibetan Buddhism.
The book also contains the fulfilment ritual related to Siṃhamukhā, as well as the short daily practice, the famous daily reversal practice (zlog-pa) and a brief evocation of the red coloured Siṃhamukhā. The lucid, inspiring translation, accompanied by many detailed annotations, renders the text particularly useful. The juxtaposition of the Tibetan text with phonetic transcription means that the same book may be used both by Tibetan and English speakers.
Join our enthusiastic team of more than 20 teachers from Université Catholique de Louvain in an exciting journey, starting on May 3, 2018, thanks to our self-paced MOOC (Massive Open Online Course) «Oriental Beliefs: Between Reason and Traditions».
It is informative, funny and completely free. And there are absolutely no pre-requisites, except your own enthusiasm and sense of curiosity!
Enroll on edX: https://www.edx.org/course/oriental-beliefs-between-reason-and-traditions
Have you seen our social media yet?
That’s the place where you can get a sneak preview of all what you’ll be discovering through our MOOC «Oriental Beliefs: Between Reason and Traditions »!
Facebook https://www.facebook.com/orientalbeliefs/
Twitter https://twitter.com/OrientalBeliefs
Youtube Discover our MOOC and share our Teaser video
You’re passionate about Oriental cultures, past and present? You’re fascinated by myths, beliefs and mysteries? If so, join our enthusiastic team of more than 20 experts in an exciting 8-week journey, starting on 4 October 2016, thanks to our MOOC (Massive Open Online Course) «Oriental Beliefs: Between Reason and Traditions». It is informative, it is fun and it is completely free. Enroll on EdX platform: https://www.edx.org/course/oriental-beliefs-between-reason-louvainx-louv19x
About this course
This course takes a journey through the world of beliefs as they have developed in a great variety of cultures, ranging from Ancient Egypt, the Near East to Central Asia, India, China, and the Far East. We will discuss where these beliefs, theories and practices originated from, how they were passed on over the ages and why some are still so central to large communities of believers across the world today, whether it be amongst Jews, Christians, Muslims, Buddhists or Shintoists.
We'll be dealing with everything from gods and spirits, to angels and demons, to afterlife and the netherworld, as well as the great cycles of the universe and the tremendous power of lunar and solar eclipses. The interpretation of dreams and all sorts of magic and miraculous deeds will also be covered during this course.
Students will have the opportunity to travel extensively in time and space. The comparative, critical and contextualized approach of this course will allow for a valuable and thought-provoking experience.
We are a course team of about twenty-five specialists working at, or in close interaction with, the Department of Greek, Latin and Oriental Studies (GLOR) at the University of Louvain. We are all historians or philologists, all passionate about our respective fields of expertise, and all fully determined to help you as much as we can as we progress through this course. Most of all, we're looking forward to "meeting" you and to having lively discussions with you on the forums.
If you're curious about the cultures of this world, past and present, this course is definitely for you. Put your wings on and get ready to ride on our “GLOR-ious” dragon and to enjoy the whole adventure with us!
Join us also on Facebook
Have you seen our Facebook page yet? That’s the place where you can get a sneak peak of all what you’ll be discovering through our MOOC «Oriental Beliefs: Between Reason and Traditions »! Take a step into this marvelous scientific trip around Japan, India, Egypt, China, Mesopotamia and many more… and you’ll encounter an impressive number of angels, demons and fabulous tales along the way! https://www.facebook.com/orientalbeliefs/
Tanzin, Lopon P. Ogyan, Tshangs-lha’i tshig-mdzod/ Bod-skad shan-sbyar: Tshanglha Dictionary, Sarnath: Ogyan Chokhor-Ling Foundation, 2015 (lvi, 714 pp., includes CD). ISBN: 9384244545
The Tshangs-lha language is spoken in the areas of Pemakö, East Bhutan and Mon Tawang. It belongs to the Tibeto-Burmese language group within the larger Sino-Tibetan language family. It being an entirely oral language, there are no works written in Tshangs-lha, and this is indeed the first dictionary of the Tshangs-lha language to be published worldwide.
Aside from its inherent value, the study of the Tshangs-lha language will be of great interest to those working in the field of Tibetan Studies, as it preserves many words of archaic Tibetan and reflects a closer relationship to Tibetan orthography than does modern Tibetan.
This is a landmark contribution to the documentation of the Tibeto-Burmese languages.
Many traditions of contemplative practice, whether they be Buddhist or of other religious origin, emphasize the need to purify the tendencies towards outer and inner forms of distraction. This leads to a state of (outward) solitude, which can (but need not necessarily) be temporarily and spatially delimited. Solitude thus provides a framework for actual contemplation or absorption, the central task of the contemplative life (= inner solitude). Although contemplation is usually presented as the result of a strenuous process of gradual renunciation and effort, the higher stages of contemplative practice often underscore the fact that wilful striving can be an obstacle to true contemplation. In such an optic, wilful striving eventually gives way to a suspension of effort and opens up to a state of inner letting-be.
The meaning (and the precise order) of this threefold structure (solitude – contemplation – letting-be) is presented differently according to various contemplative traditions. It provides a fruitful field for a comparative religious enquiry, one in which both the commonalities and differences between traditions of mystical praxis can be explored.
This workshop will provide a forum for experts to discuss this theme from the perspectives of the following traditions of mystical praxis: Dzogchen, Tantra, Mahāmudrā, Chan/Zen, Daoism, Kashmiri Shaivism, Judaism, Christianity, Sufism.