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Buddhist Topology and the Practice o...

Weiss, Aaron Matthew.

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Buddhist Topology and the Practice of Lama Orgyan Khandro Norlha.

紀錄類型:	書目-電子資源 : Monograph/item
正題名/作者:	Buddhist Topology and the Practice of Lama Orgyan Khandro Norlha./
作者:	Weiss, Aaron Matthew.
出版者:	Ann Arbor : ProQuest Dissertations & Theses, : 2021,
面頁冊數:	360 p.
附註:	Source: Dissertations Abstracts International, Volume: 83-07, Section: A.
Contained By:	Dissertations Abstracts International83-07A.
標題:	Asian studies. -
電子資源:	https://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=28868650
ISBN:	9798759996248

Buddhist Topology and the Practice of Lama Orgyan Khandro Norlha.
Weiss, Aaron Matthew.

Buddhist Topology and the Practice of Lama Orgyan Khandro Norlha. - Ann Arbor : ProQuest Dissertations & Theses, 2021 - 360 p.

Source: Dissertations Abstracts International, Volume: 83-07, Section: A.

Thesis (Ph.D.)--California Institute of Integral Studies, 2021.

This item must not be sold to any third party vendors.

Recent scholarship in religious studies, philosophy, and other disciplines supports the view that the formation of individuals and communities is made possible through differentiations of various kinds of space, such as physical, disciplinary, and symbolic spaces. These spatial differentiations condition both the material landscape and the realms of perception and imagination that communities appropriate and inhabit. Within this interpretive framework, this dissertation develops the notion of "Buddhist topology" as a strategy for inquiring into the interrelation of place, perception, and identity in Indo-Tibetan traditions, particularly the Nyingma school of Tibetan Buddhism. The doctrinal and liturgical texts of the Great Perfection (rdzogs chen) tradition frequently make use of images and terms suggestive of vast and open space (e.g., klong, dbyings, nam mkha', etc.) to symbolize the wisdom that guarantees liberation from the world of saṃsara. At the same time, these traditions also strongly engage with the more mundane and concrete religious themes centered around the needs and challenges of place and locality (gnas, yul, sa, etc.). Examples of the latter range from the ritual placation of various indigenous place-spirits, which Tibetans have incorporated into the imported pantheon of Indic Buddhism (yul lha, sa bdag, etc.), to the burial of "treasure vases" (gter bum) in the landscape in order to alleviate elemental imbalances, increase vitality (rlung rta) and merit (bsod nams), and attract wealth or "fortune" in a broad sense (g.yang). This dissertation investigates the above themes through the lens of the texts and iconography of Lama Orgyan Khandro Norlha (bla ma o rgyan mkha' 'gro nor lha), a form of Padmasambhava-the putative founder and symbol of ultimate enlightenment for the Nyingma school-in the iconographic form usually associated with Indic and Tibetan gods of prosperity and fecundity.⁠ Through investigating the interweaving of elemental place and worldly pursuit with "wisdom" space and trans-worldly pursuit in the literature of Lama Norlha, this dissertation furthers the scholarly elucidation of place, space, and praxis as figures of power and liberation in the literature and philosophy of the Nyingma school, and contributes to the broader investigation of religion, place, and space in contemporary contexts.

ISBN: 9798759996248Subjects--Topical Terms:

1571829
Asian studies.
Subjects--Index Terms:

Dudjom Tersar

Buddhist Topology and the Practice of Lama Orgyan Khandro Norlha.
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245 1 0 $a Buddhist Topology and the Practice of Lama Orgyan Khandro Norlha.
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300 $a 360 p.
500 $a Source: Dissertations Abstracts International, Volume: 83-07, Section: A.
500 $a Advisor: Goodman, Steven D.;Sherman, Jacob.
502 $a Thesis (Ph.D.)--California Institute of Integral Studies, 2021.
506 $a This item must not be sold to any third party vendors.
520 $a Recent scholarship in religious studies, philosophy, and other disciplines supports the view that the formation of individuals and communities is made possible through differentiations of various kinds of space, such as physical, disciplinary, and symbolic spaces. These spatial differentiations condition both the material landscape and the realms of perception and imagination that communities appropriate and inhabit. Within this interpretive framework, this dissertation develops the notion of "Buddhist topology" as a strategy for inquiring into the interrelation of place, perception, and identity in Indo-Tibetan traditions, particularly the Nyingma school of Tibetan Buddhism. The doctrinal and liturgical texts of the Great Perfection (rdzogs chen) tradition frequently make use of images and terms suggestive of vast and open space (e.g., klong, dbyings, nam mkha', etc.) to symbolize the wisdom that guarantees liberation from the world of saṃsara. At the same time, these traditions also strongly engage with the more mundane and concrete religious themes centered around the needs and challenges of place and locality (gnas, yul, sa, etc.). Examples of the latter range from the ritual placation of various indigenous place-spirits, which Tibetans have incorporated into the imported pantheon of Indic Buddhism (yul lha, sa bdag, etc.), to the burial of "treasure vases" (gter bum) in the landscape in order to alleviate elemental imbalances, increase vitality (rlung rta) and merit (bsod nams), and attract wealth or "fortune" in a broad sense (g.yang). This dissertation investigates the above themes through the lens of the texts and iconography of Lama Orgyan Khandro Norlha (bla ma o rgyan mkha' 'gro nor lha), a form of Padmasambhava-the putative founder and symbol of ultimate enlightenment for the Nyingma school-in the iconographic form usually associated with Indic and Tibetan gods of prosperity and fecundity.⁠ Through investigating the interweaving of elemental place and worldly pursuit with "wisdom" space and trans-worldly pursuit in the literature of Lama Norlha, this dissertation furthers the scholarly elucidation of place, space, and praxis as figures of power and liberation in the literature and philosophy of the Nyingma school, and contributes to the broader investigation of religion, place, and space in contemporary contexts.
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