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Topics covered include the exploration of early history, Buddhism and the lives of Bhutanese Buddhist saints, the changing role of local, non-Buddhist religious practitioners in today s society, traditional law and the emergence of a modern legal system, and the seasonal celebrations of an aristocratic family from central Bhutan. 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The yearly pilgrimage to her abode implies a total lapse of normal social behaviour. Two papers, those of Choden and Pommaret, focus on grand festivals staged at\u0026nbsp;..."},{"page_id":"PA13","page_number":"13","snippet_text":"... \u003cb\u003eritual\u003c/b\u003e performance known as the Snang dkar Bzlog, which, exhibiting a complex scenario poorly understood even by local people, re-enacts a battle of victory over invading Tibetan armies.23 This is an important clue, in my opinion, the\u0026nbsp;..."},{"page_id":"PA28","page_number":"28","snippet_text":"... \u003cb\u003eritual\u003c/b\u003e of bla ma bka\u0026#39; \u0026#39;dus is performed during the annual prayers in the 9th month of the lunar calendar. Cf. Pommaret\u0026#39;s paper in this volume. 6 History of Bhutan (1994) and Driglam Namzhag (1999: 153–54). 28 KUNZANG CHODEN."},{"page_id":"PA32","page_number":"32","snippet_text":"... \u003cb\u003eritual\u003c/b\u003e offerings; it was so full and laden that an extra long narrow table was placed in front of it to accommodate all the other offerings that were yet to come. The \u003cb\u003eritual\u003c/b\u003e cakes (gtor ma) coated with a layer of butter and red colour\u0026nbsp;..."},{"page_id":"PA33","page_number":"33","snippet_text":"... \u003cb\u003eritual\u003c/b\u003e in the way the tea was served. The retainer who was to serve tea had to be quite nimble and deft with handling the large tea pot. Bearing the tea pot raised up to his shoulders, he had to walk half way up the room, then pour tea\u0026nbsp;..."},{"page_id":"PA34","page_number":"34","snippet_text":"... \u003cb\u003eritual\u003c/b\u003e of sharing the \u0026#39;phemar\u0026#39; (Dz. phye mar) for long life and good fortune. \u0026#39;Phemar\u0026#39; consisted of roasted and ground barley flour heaped up in a special plate (Plate 4). The heaped flour was decorated with strands, circles and tiny\u0026nbsp;..."},{"page_id":"PA37","page_number":"37","snippet_text":"... \u003cb\u003eritual\u003c/b\u003e was repeated for dinner and the same items with a few changes were served. Tired, often over-filled and completely satiated, we could barely keep awake for the long \u003cb\u003eritual\u003c/b\u003e of dinner. The only other time when we would again eat so\u0026nbsp;..."},{"page_id":"PA53","page_number":"53","snippet_text":"... \u003cb\u003erituals\u003c/b\u003e and folklore are still very vibrant. The \u003cb\u003eritual\u003c/b\u003e specialists and local priests are always actually engaged in performing the non-Buddhist \u003cb\u003erituals\u003c/b\u003e. However, in spite. 1 The festival is conducted from 18 th to 20 th of the first\u0026nbsp;..."},{"page_id":"PA54","page_number":"54","snippet_text":"... \u003cb\u003erituals\u003c/b\u003e entail animal sacrifices, the mediums and \u003cb\u003eritual\u003c/b\u003e specialists, who are now basically Buddhist, are no longer very keen on carrying out that responsibility. This profession, although lucrative, has been now reduced to an\u0026nbsp;..."},{"page_id":"PA55","page_number":"55","snippet_text":"... \u003cb\u003erituals\u003c/b\u003e as well as the costume and \u003cb\u003eritual\u003c/b\u003e instruments that these mediums use. BECOMING A MEDIUM: TWO DIFFERENT PATTERNS OF TRANSMISSIONS In general, there are two main approaches of becoming a medium, voluntary and involuntary.4 1\u0026nbsp;..."},{"page_id":"PA57","page_number":"57","snippet_text":"... \u003cb\u003erituals\u003c/b\u003e, subdue the spirits and cure the patients. However, the degree of their importance varies a great deal. The patron deities are placed in a hierarchical order depending upon their territorial dominance. The major deities control\u0026nbsp;..."},{"page_id":"PA59","page_number":"59","snippet_text":"... \u003cb\u003erituals\u003c/b\u003e in the hut for three days and nights, with intervals and respite in between. The pawo and the neljorma sit facing one another in two rows with a space between them. Three very important \u003cb\u003erituals\u003c/b\u003e are conducted by the mediums\u0026nbsp;..."},{"page_id":"PA60","page_number":"60","snippet_text":"... \u003cb\u003eritual\u003c/b\u003e is mainly performed to protect the medium from evil spirits during his interaction with their kind. 3. \u0026#39;The dance ofpochu\u0026#39;13 (Pha jo sgro kyam ni) This forms the last part of the initiation ceremony. The master medium dances the\u0026nbsp;..."},{"page_id":"PA61","page_number":"61","snippet_text":"... \u003cb\u003eritual\u003c/b\u003e by kneading the dough, cutting the twigs, and helping to put the offerings in the right place according to the instruction of the master. As will be discussed later, the pochu learns the art and accompanies his master only when a\u0026nbsp;..."},{"page_id":"PA62","page_number":"62","snippet_text":"... \u003cb\u003eritual\u003c/b\u003e, whereas, as mentioned before, the apprentice is expected to have already memorised the invocation formulas of the various deities. The apprentice then observes as the master performs the \u003cb\u003eritual\u003c/b\u003e. For a period of more than a year\u0026nbsp;..."},{"page_id":"PA63","page_number":"63","snippet_text":"... \u003cb\u003eritual\u003c/b\u003e space of his own with a particular group of people who will employ him all the time. This group of people know that the pochu is still not seasoned, but might still prefer his services because they think that astrologically their\u0026nbsp;..."},{"page_id":"PA95","page_number":"95","snippet_text":"... 1993. Nyag rong gtam rgan ma by Nyag rong dung khungs rdo rgyal tshang a brtan (Tibetan Literature Series, 1). Dharamsala, 20–53. PATTERNS IN THE \u003cb\u003eRITUAL\u003c/b\u003e DISSEMINATION OF PADMA GLING PA\u0026#39;S TREASURES KA THOG PA BSOD NAMS RGYAL MTSHAN 95."},{"page_id":"PA97","page_number":"97","snippet_text":"... \u003cb\u003eRITUAL\u003c/b\u003e DISSEMINATION OF PADMA GLING PA\u0026#39;S TREASURES HOLLY GAYLEY Padma gling pa (1450–1521) is Bhutan\u0026#39;s indigenous saint par excellence in a country that owes much of its Buddhist heritage to prosely- tisers from Tibet. Acquiring\u0026nbsp;..."},{"page_id":"PA98","page_number":"98","snippet_text":"... \u003cb\u003eritual\u003c/b\u003e dissemination of gter ma. The first of these patterns involves the process of expansion, whereby Padma gling pa\u0026#39;s career begins locally in Bumthang and then gradually extends to become regional in scope. This entails a pattern of\u0026nbsp;..."},{"page_id":"PA99","page_number":"99","snippet_text":"... \u003cb\u003eritual\u003c/b\u003e content of textual cycles involved public events in immediate proximity to a discovery site.7 Moreover, sacred objects among the treasure cache were distributed to local dignitaries as gifts. As these examples suggest, a careful\u0026nbsp;..."},{"page_id":"PA102","page_number":"102","snippet_text":"... \u003cb\u003eritual\u003c/b\u003e dissemination for his treasures. Occasions for more extensive instructions also occur, entailing a tripartite sequence of dbang, khrid and dpe lung.18 As recorded, this typically requires twenty days to a month or more per\u0026nbsp;..."},{"page_id":"PA103","page_number":"103","snippet_text":"... \u003cb\u003erituals\u003c/b\u003e and confers instructions from his treasures at the request of lamas and nuns in the vicinity.22 A movement northward begins with a discovery outside of Bumthang, in Ku re lung, a valley along the ... \u003cb\u003eRITUAL\u003c/b\u003e DISSEMINATION 103."},{"page_id":"PA104","page_number":"104","snippet_text":"... \u003cb\u003eritual\u003c/b\u003e offerings to the gter bdag.30 Here we see that patronage is. 27 Padma gling pa is amply rewarded for this gesture with gold pieces, a gilded Buddha statue, brocade, a horse and small amount of provisions (PLTC Vol. 14: 85)\u0026nbsp;..."},{"page_id":"PA105","page_number":"105","snippet_text":"... \u003cb\u003eritual\u003c/b\u003e observances prior to a discovery. At Sman mdo as elsewhere, during supplications and offerings to the gter bdag, Padma gling pa utters a reminder to the deity of a former command (by Padmasambhava),32 presumably to protect the\u0026nbsp;..."},{"page_id":"PA106","page_number":"106","snippet_text":"... \u003cb\u003eritual\u003c/b\u003e gatherings of public empowerments (khrom dbang) that typically begin in close proximity to the discovery site. Significantly, the material contents of the treasure are immediately deployed in the dissemination process as gifts\u0026nbsp;..."},{"page_id":"PA108","page_number":"108","snippet_text":"... \u003cb\u003erituals\u003c/b\u003e, both public and private, in the immediate proximity of a discovery site. Padma gling pa returns to the lion-faced cliff in Sman mdo to retrieve two more treasures—the Rta mgrin yang gsang bla med45 and Phur ba yang gsang bla\u0026nbsp;..."},{"page_id":"PA109","page_number":"109","snippet_text":"... \u003cb\u003eritual\u003c/b\u003e cycles. Also, we see that treasure cycles retain their associations to their discovery site even as they are disseminated more widely. Here the text chosen to present to the myriarch is one associated with a well-known site of\u0026nbsp;..."},{"page_id":"PA111","page_number":"111","snippet_text":"... \u003cb\u003eritual\u003c/b\u003e actions proceeding a discovery at Mon mkhar in 1489. This is a public discovery (khrom gter) and Padma gling pa takes a moment after supplicating the Three Jewels to explain the manner in which Padmasambhava hid the treasure and\u0026nbsp;..."},{"page_id":"PA112","page_number":"112","snippet_text":"... \u003cb\u003eritual\u003c/b\u003e occasions,62 performing as a surrogate for the discovery moment itself. As before, sacred objects, linked to ... \u003cb\u003erituals\u003c/b\u003e along a well-established circuit and returning to the many. 61 We encounter terms like \u0026#39;empowerment of\u0026nbsp;..."},{"page_id":"PA113","page_number":"113","snippet_text":"... \u003cb\u003erituals\u003c/b\u003e along a well-established circuit and returning to the many places where he already had cultivated communities of followers. Here it is important to note that Padma gling pa uses Lha lung as a base ... \u003cb\u003eRITUAL\u003c/b\u003e DISSEMINATION 113."},{"page_id":"PA115","page_number":"115","snippet_text":"... \u003cb\u003eritual\u003c/b\u003e occasions involving thousands of participants in several principal locations, including Bumthang, Lha lung, Gnas, (Lho) Stag lung, and Sna dkar rtse. At each, he conducts extensive \u003cb\u003erituals\u003c/b\u003e and festivities, conducive for\u0026nbsp;..."},{"page_id":"PA119","page_number":"119","snippet_text":"... –35. Thondup, Tulku. 1986. Hidden Teachings of Tibet: an Explanation of the Terma Tradition of Tibetan Buddhism. Boston: Wisdom Publications. \u003cb\u003eRITUALS\u003c/b\u003e AND PILGRIMAGE DEVOTED TO AUM JO MO RE MA PATTERNS IN THE \u003cb\u003eRITUAL\u003c/b\u003e DISSEMINATION 119."},{"page_id":"PA122","page_number":"122","snippet_text":"... \u003cb\u003erituals\u003c/b\u003e. The highlight of their festival is the pilgrimage around Jo mo Kun mkhar: the abode of their deity yul lha Aum Jo mo Sman btsun Re ma ti. This festival, that begins from the 7th month of the Bhutanese calendar, is a festival in\u0026nbsp;..."},{"page_id":"PA126","page_number":"126","snippet_text":"... \u003cb\u003erituals\u003c/b\u003e to be performed as a cure. While the \u003cb\u003eritual\u003c/b\u003e specialists can be broadly classified into these three, there exists a cordial harmony between them, and at times their responsibilities and duties may extend in the absence of any one\u0026nbsp;..."},{"page_id":"PA131","page_number":"131","snippet_text":"... \u003cb\u003eritual\u003c/b\u003e text also differs, but one \u003cb\u003eritual\u003c/b\u003e is however carried out in honour of Jo mo Re ma ti. The text is the one mentioned below. The Invitation The glorious female guardian Re ma ti, Born out of emptiness and the protectoress of the\u0026nbsp;..."},{"page_id":"PA132","page_number":"132","snippet_text":"... \u003cb\u003eritual\u003c/b\u003e contains only four lines and is, as mentioned earlier, normally read out when time presses on. It goes as follows: Born from the emptiness of the mandala (dkyil \u0026#39;khor) The only mother Jo mo Re ma ti. Surrounded by lha, klu and\u0026nbsp;..."},{"page_id":"PA134","page_number":"134","snippet_text":"Traditions and Changes International Association for Tibetan Studies. Seminar John A. Ardussi, Françoise Pommaret. blank ESTATE AND DEITIES: A \u003cb\u003eRITUAL\u003c/b\u003e FROM CENTRAL BHUTAN. THE BSKANG."},{"page_id":"PA136","page_number":"136","snippet_text":"... \u003cb\u003eritual\u003c/b\u003e will serve as a background to explore, in the context of central Bhutan, elements of the social and religious organisation at the estate when the performance of the bskang gso \u003cb\u003eritual\u003c/b\u003e takes place. O RGYAN CHOS GLING: A SHORT\u0026nbsp;..."},{"page_id":"PA137","page_number":"137","snippet_text":"... \u003cb\u003eritual\u003c/b\u003e. THE BSKANG GSO \u003cb\u003eRITUAL\u003c/b\u003e The liturgical aspect of the \u003cb\u003eritual\u003c/b\u003e will not be examined in too much detail in this paper. Here I would like to examine the \u003cb\u003eritual\u003c/b\u003e as a community event linked to the territory and revealing socio-religious\u0026nbsp;..."},{"page_id":"PA138","page_number":"138","snippet_text":"... \u003cb\u003eritual\u003c/b\u003e.10 The bskang gso (a short form of the expression thugs dam bskang ba nyams pa gso ba) is generally described as a \u003cb\u003eritual\u003c/b\u003e of propitiation dedicated to tutelary deities and is not a \u003cb\u003eritual\u003c/b\u003e that finds its origin in India.11 A\u0026nbsp;..."},{"page_id":"PA140","page_number":"140","snippet_text":"... \u003cb\u003eritual\u003c/b\u003e when the lunch is provided by the villagers. The \u003cb\u003eritual\u003c/b\u003e appears as a juxtaposition of events and ceremonies that take place inside the Jo bo lha khang and outside near the prayer flag, and in the courtyard. When events take place\u0026nbsp;..."},{"page_id":"PA142","page_number":"142","snippet_text":"... \u003cb\u003eritual\u003c/b\u003e with the power of the deity. Dozens of smaller cakes, which are food for the deities and called simply bag tshogs are placed in front of the larger cakes. On each of the three days the ceremony is the same, that is to say\u0026nbsp;..."},{"page_id":"PA143","page_number":"143","snippet_text":"... \u003cb\u003eritual\u003c/b\u003e take place in the courtyard. The ending of the ceremony takes place once the afternoon events in the courtyard are over and lasts from 5 to 7 p.m. It is the grand finale of the invocation to Mgon po (spyan \u0026#39;dren), to which\u0026nbsp;..."},{"page_id":"PA144","page_number":"144","snippet_text":"... \u003cb\u003eritual\u003c/b\u003e, the chos rje family distributes envelopes containing the \u003cb\u003eritual\u003c/b\u003e fees to all the lay-practitioners. The amount of payment is strictly determined by order: the Rdo rje slob dpon receives twice what a simple lay-practitioner gets\u0026nbsp;..."},{"page_id":"PA145","page_number":"145","snippet_text":"... \u003cb\u003eritual\u003c/b\u003e are dedicated to the changing of the flags on the roofs, but especially the tall lha dar dedicated to Mgon po Ma ning, just outside the manor (Plate. 2). It is a major undertaking as the pole (dar shing) is more than 30 metres\u0026nbsp;..."},{"page_id":"PA146","page_number":"146","snippet_text":"... \u003cb\u003eritual\u003c/b\u003e until the late 1980s when Kro dga\u0026#39; ba rinpoche, a well-know Rnying ma pa lama came from Darjeeling and declared that that day was not auspicious for such an activity as it was a \u0026#39;ba den khra bo\u0026#39; day in the calendar. 19 On the mar\u0026nbsp;..."},{"page_id":"PA147","page_number":"147","snippet_text":"... \u003cb\u003eritual\u003c/b\u003e is placed on the head, the forehead or the neck of everybody, especially the children, as a blessing for long life. In the afternoon of the same day, seemingly without any further ceremony, the small flags are placed on all the\u0026nbsp;..."},{"page_id":"PA148","page_number":"148","snippet_text":"... \u003cb\u003eritual\u003c/b\u003e, watches the events in the courtyard through the window. In the courtyard, a fire for the fumigation (bsangs) is lit. Two horses have been prepared with their best saddles and ornaments: a white mule for lha mo, a black stallion\u0026nbsp;..."},{"page_id":"PA149","page_number":"149","snippet_text":"... \u003cb\u003eritual\u003c/b\u003e dance his attendant cleans the sword blade on his sleeve before helping him to put it back in the scabbard ... \u003cb\u003eRITUAL\u003c/b\u003e AS SOCIAL REVEALER AND IDENTITY MARKER Beyond the description of the bskang gso \u003cb\u003eritual\u003c/b\u003e, I would now like\u0026nbsp;..."},{"page_id":"PA150","page_number":"150","snippet_text":"... \u003cb\u003eritual\u003c/b\u003e and no mention is made of the previous social status, each family nevertheless makes a point of sending a representative, male or female, who automatically knows where he/she should stand. Therefore this \u003cb\u003eritual\u003c/b\u003e goes beyond the\u0026nbsp;..."},{"page_id":"PA151","page_number":"151","snippet_text":"... \u003cb\u003eritual\u003c/b\u003e for its well-being as well as the renewal of allegiances can also be understood through other events than the ... \u003cb\u003eritual\u003c/b\u003e in the 1990s, I was quite surprised to note that this bskang gso \u003cb\u003eritual\u003c/b\u003e was not attended by people from\u0026nbsp;..."}],"search_query_escaped":"ritual"},{});</script></div></div></div><script>(function() {var href = window.location.href;if (href.indexOf('?') !== -1) {var parameters = href.split('?')[1].split('&');for (var i = 0; i < parameters.length; i++) {var param = parameters[i].split('=');if (param[0] == 'focus') {var elem = document.getElementById(param[1]);if (elem) {elem.focus();}}}}})();</script>