Lopéz - Prisoners (celá kniha)
Prisoners of Shangri-La: Tibetan Buddhism and the West by Donald S. Lopez, Jr. is a book exploring the West's fascination with Tibet and Tibetan Buddhism.
Donald S. Lopez, Jr. is a Professor of Buddhist and Tibetan Studies at the University of Michigan.
This book is dedicated to Tomoko Masuzawa.
Contents
Acknowledgments
Introduction
Chapter One: The Name - Examines the Western invention of the term "Lamaism".
Chapter Two: The Book - Focuses on the Western interpretations of the Tibetan Book of the Dead.
Chapter Three: The Eye
Chapter Four: The Spell - Explores public preceptions of the mantra; om mani padme hum.
Chapter Five: The Art - Discusses the Western appreciation and interpretation of Tibetan art.
Chapter Six: The Field
Chapter Seven: The Prison
Notes
Index
Acknowledgments
The book was largely written at the National Humanities Center with a Benjamin N. Duke Fellowship.
Additional support came from the Office of the Vice President for Research at the University of Michigan.
Thanks to the staff at the National Humanities Center, especially Eliza Robertson and Jean Houston.
Susan Meinheit of the Library of Congress provided photocopies of Tibetan texts.
Gratitude to fellow fellows including David Armitage, Paul Berliner, and others.
Special thanks to Janet Gyatso, Clare E. Harris, Elizabeth Horton Sharf, Robert Sharf, and Catherine Bell for reading the manuscript.
Alan Thomas of the University of Chicago Press provided guidance.
Dedicated to Tomoko Masuzawa for her support.
Introduction
The Introduction discusses the prevalence of Tibetan Buddhism in Western culture.
Examples include the use of Tibetan monk chants in the 1996 Olympic Games, the film Ace Ventura: When Nature Calls, and a "Free Tibet" benefit concert in 1996.
The Dalai Lama was a guest editor for Paris Vogue in 1992.
References to Tibetan Buddhism appear in Twin Peaks and The Simpsons.
A J. Peterman catalog humorously noted the trend: "Crystals are out, Tibetan Buddhism is in."
The Ewoks in Return of the Jedi spoke high-speed Tibetan.
John Lennon wanted his voice to sound like "the Dalai Lama on a mountain top" in the Beatles' song Tomorrow Never Knows.
The French poet Artaud wrote an "Address to the Dalai Lama" in 1925.
Henry Wallace's 1948 presidential campaign suffered due to letters to a "Dear Guru."
Sherlock Holmes mentioned traveling in Tibet in "The Adventure of the Empty House."
In 1995, Senator Jesse Helms embraced the Dalai Lama, highlighting the unexpected appeal of Tibetan Buddhism.
Tibet and Tibetan Buddhism have long been objects of Western fantasy with wildly fluctuating valuations.
Susie Carson Rijnhart held a negative view of Tibetan lamas whom she found ignorant and superstitious and believed were in moral and mental stagnation because of Buddhism.
Theosophists held a positive view and believed Tibetan exclusiveness was to protect its purity until the West was ready for its wisdom.
The opposition of pristine and polluted functions throughout Europe's relation to Asia.
The opposition of authentic and derivative also operates inside Tibet.
It was believed that lofty ideas of Buddha united with dark, primitive rites of ancient Shamanism to culminate in the monstrosity of Lamaism.
The Theosophists believed Tibet to be the abode of Mahatmas (Great Souls) that the Tibetans were unaware of.
What makes Shangri-La invaluable in James Hilton's Lost Horizon is not the indigenous people, but the treasures preserved there by foreigners.
These constructions of Tibetan Buddhism are part of the legacy of colonialism.
Tibet neither came under direct European control nor did it attempt to "modernize".
In 1792, the Manchu Emperor Qianlong declared imperial control over all Tibetan communications with foreign countries.
During the 19th century, Tibet came to be consistently portrayed as isolated and closed because It was an object of imperial desire.
Many romanticized portrayals emerged and continue to hold sway.
These hyperrealities have come into play in the depiction of the Chinese invasion and occupation of Tibet.
By 1800, China and India were seen as corrupt and backward, so colonization seemed justified, and myths of Tibet surfaced as Tibet didn't become a European colony.
During the nineteenth century, Tibet and China were regarded as "Oriental despotisms".
Hegel found it both paradoxical and revolting that the Dalai Lama was worshipped as God.
After 1949, the image of the Oriental despot resurfaced and was superimposed to Chairman Mao in the communist invasion of Tibet.
The invasion of Tibet by the People's Liberation Army in 1950 was represented as powers of darkness against powers of light. Tibet embodies the spiritual and the ancient; China the material and the modern.
Since the Tibetan diaspora that began in 1959, Tibetan Buddhist culture has been portrayed as an artifact of Shangri-La set high in a Himalayan keep outside time and history.
The view of old Tibet as good is put forward by the Tibetan government-in-exile. The representation of old Tibet as bad is appropriated by the Chinese colonial government to incorporate the nation of Tibet into China.
Recognizing this play of opposites underscores the dangers of romanticizing Tibet and Tibetan Buddhism.
Recognizing this play of opposites strengthens the case against the Chinese occupation and underscores the dangers of romanticizing Tibet and Tibetan Buddhism.
It allows Tibet to circulate in fantastic opposites and denies Tibet its history, excludes it from a real world, and denies Tibetans their agency.
The project is to investigate factors that contributed to the formation and persistence of the romance of Tibet.
It is not a history of Western relations with and attitudes toward Tibet, as the materials examined derive largely from the last century, nor is it a detailed social history.
It does not attempt to catalog every case of Western intercourse with Tibet, nor does it consider the role of British, Russian, and Japanese espionage.
In 1942, the United States Office of Strategic Services sent two army officers to survey Tibet for routes for roads and sites for airfields. This book attempts to plot the trajectories of flights noting points of origin and their routes, decoding signals, and investigating what keeps them aloft.
Things Tibetan become not particular to a time and place, but universal.
The book explores some of the mirror-lined cultural labyrinths that have been created by Tibetans, Tibetophiles, and Tibetologists.
The scholar may map but in which the scholar also must wander. Readers are captives of confines of their own making or prisoners of Shangri-La, and this book does not hold a key that would permit escape.
CHAPTER ONE The Name
Isaac Jacob Schmidt stated in 1835 that the term Lamaism is a purely European invention.
L.A. Waddell stated in 1915 that Lamaism is an undesirable designation for the Buddhism of Tibet, and is rightly dropping out of use.
A 1991 National Gallery brochure said that Lamaism was a combination of esoteric Buddhism with native cults of the Himalayas.
A 1992 exhibition defined the complicated theology of Tibet not as Buddhism, or even Tibetan Buddhism but used the term Lamaism.
The term is often regarded as a synonym for Tibetan Buddhism, however, they carry different connotations.
Tibetan Buddhism suggests a regional version of a world religion, as distinguished from others.
Lamaism carries other associations, such as a monstrous composite devoid of the spirit of original Buddhism and a deformity unique to Tibet.
The discourse of the Christian West often saw the pairing of Lamaism with Roman Catholicism. This comparison began centuries before Ogden Nash's reminder that A one -Llama, he's a priest. A two -Llama, he's a beast.
Europe refused to identify any legitimate ancestors of Lamaism in Asia; it seemed unlike anything else, but this state of genealogical absence meant that it could begin to look like Catholicism.
The use of the term Lamaism in Europe was a code word for popish ritualism and the history of how that effect began with the invention of the term through a process of decay of language.
This chapter traces this process of decay, starting with the term Lama,
Today, the term conjures the image of a smiling Buddhist, but in fact, it is derived from Tibet's pre-Buddhist past.
From Tibet, the term went into Mongolia and China, where it eventually came to signify not simply a Tibetan teacher, but their teaching.
It was derived from Mongolia or China, and Europeans derived the abstract noun Lamaism from the Religion of Tibet.
By the late 18th century, the term was being used at a wide range of agendas, with the constant comparison to Roman Catholicism.
The term Lamaism has no correlate in the Tibetan language and was only confronted after the Dalai Lama fled to India in 1959 where they have regarded it as pejorative.
Despite its deep engrainment, the term persists and chapter will trace trajectories of the term.
The Tibetan term Lama
(bla ma) is derived from 2 words, La and Ma
The notion of La (soul/spirit/life) predates the introduction of Buddhism to Tibet and said to be individuals life force which can depart, wander or be carried off by gods and demons.
Rites were often designed to call the La back into the body, but even when resorted, it may preside in external abodes such as a lake, tree, mountain, or animal.
These external Las are commonly kept secret, and were placed in special receptacles and hidden by the person, and the term La also has the common meaning of High.
With the intro of Buddhism in 7th-9th centuries, Tibetan monks and visiting Indian pa!;c/itas undertook the task of translation, inventing hundreds of neologisms.
Buddhist etymologies drawing meaning of La as high rather than Soul were construed meaning Lama as either highest or exalted mother.
Comes to be standard term for one's religious teacher.
Lama as designator of incarnations
The institution has existed in Tibet at least since 14th century, they are often called Lamas whether if distinguished themselves.
Bla chung refer to minor incarnate Lamas and bla chen refer to major one.
The current Dalai Lama is one use, to admonish bla meaning religious teacher and not necessarily incarnations, and a incarnations is not necessarily a religious teacher.
Guru was meaning translated into La ma order for assimilation, the more likely possibility that lama meant, one endowed with the Soul. More importantly, that this meaning lost and archived meaning of Soul disappeared.
Tibetan Lamas would leave their countries travelling to courts of Mongolia khans and Machu emperors.
It was in these realms beyond Tibet where Lama would become Lamaism
When teachers travel Mongolia and China, they were referred to by terms derived from language of their hosts and not as Lama
In 1775, Manchu Emperor Qianlong used Chinese term Lama Jiao, one of the sources of Lamaism
Liao is the standard chinese term for teaching in the reign of Chianlong.
Lama had come to be used as an adjective to describe Tibetan religion where in the past would simply have been used terms Buddhist
Qianlong sought to distance himself and declare that Lamas were foreigners who motivated by political expediency
Qianlong sought to assure Chinese subjects that four were no influence on him. It became a currency in Europe that they would gain further implications from imperial projects as became an object of colonial interest
The Emperors be far less explicit than the Manchu emperor regarding a political
Before moving to Europe
Knowledge of what Europe knew about Tibet and knowledge was gathered from accounts of explorers.
1741 publication ceremonies and religious customs of known world: description of Buddhism doesn't appear.
Terms came from 13th Century during the war with Yuan Dynasty in Mongolian
Was named idolatry and Catholics felt constrained to account for the many similarities. Catholic refused to identify any legitimate ancestors of Lamaism in any Asia.
Europe refused to identify any ancestors therefore comparison to Catholic was often made.
Use of term was a code word for popish and ritualism.
During the 19th-century Tibetans began being threatened and contested.
History of these effects begins with a particular vicissitudes through the invention and the term Lamaism thought the process 19th Century and the meaninglessness of the term challenging an assumption that would persist far into next century.
Lama means Soul and ma means mother. It seems hardly to mark that the term is a purely European invention and not known in Asia.