Buddhist mythology is maintained in texts, but these have always existed alongside oral traditions of storytelling, as well as creative retellings of myths as drama or artworks. This creative mythology continues to this day, and includes film, television, and musical adaptions of Buddhist myths. Myth has always been an important part of the way Buddhists see themselves and form communities. Attitudes to myths vary, with some people seeing the stories as entirely factual, while others see them as symbolic. In this article, as in scholarly study of mythology generally, the use of the term “myth” does not imply a value or truth judgement. Rather, it refers to the study of sacred stories and their meaning within a community. Scholars have long recognized that Buddhism contains one of the world’s great mythologies. TW Rhys Davids said that the Jātakas are “the most reliable, the most complete, and the most ancient collection of folklore now extant in any literature in the world.” CAF Rhys Davids said that the Jātakas are “collectively the greatest epic, in literature, of the Ascent of Man”. Joseph Campbell discussed the life of the Buddha extensively in his The Hero with a Thousand Faces, relying on the later Buddha legends. However, modern examination of Buddhist mythology is rare, and critics have argued that the emphasis on rationality in Buddhist modernism has obscured the role of mythology in Buddhist communities both past and present.
Myth in Buddhism is used at various intellectual levels in order to give symbolic and sometimes quasi-historical expression to religious teachings. Accepted on its own terms, Buddhism is a supernatural religion in the sense that, without a buddha to reveal them, the truths remain unknown. Only after human beings have received the Buddha’s revelation can they proceed apparently by their own efforts. This teaching was explicit in the early schools, in which the revelation was still thought of as historically related to Shakyamuni’s mission in the world. Gradually some Buddhists developed the idea of the Buddha’s continuous revelation and gracious assistance, deriving from his glorified state of time-transcending enlightenment. Thus, the comparatively simple mythology of the great Buddha myth developed into the far more elaborate tradition of Mahayana. The acceptance of the mythology, whether early or fully developed, has been a crucial factor in the development of Buddhism. Without the rich mythology associated with the Buddha, the religion collapses, and nothing is left but a demythologized, supposedly historical figure in whom it makes little sense to “take refuge.” He becomes a wandering ascetic of ancient India, like many others, and the appeal and growth of his religion has no adequate explanation. It was therefore the extraordinary combination of the historical Shakyamuni and the mythology that became associated with him that set the great religion known as Buddhism on its historical course.
Buddhist mythology is centered around the life of the Buddha. This is told in relatively realistic terms in the earliest texts, and was soon elaborated into a complex literary mythology. The chief motif of this story, and the most distinctive feature of Buddhist myth, is the Buddha’s renunciation: leaving his home and family for a spiritual quest. Alongside this central myth, the traditions contain large numbers of smaller stories, which are usually supposed to convey an ethical or Buddhist teaching. These include the popular Jātakas, folk tales or legends believed to be past lives of Gautama Buddha. Since these are regarded as episodes in the life of the Buddha, they are treated here as “myth”, rather than distinguishing between myth, legend, and folk-tale. Buddhist mythology have created and maintained a vast body of mythological literature, but these have always existed alongside oral traditions of storytelling, as well as creative retellings of myths as drama or artworks. This creative mythology continues to this day, and includes film, television, and musical adaptions of Buddhist myths. Myth has always been an important part of the way Buddhists see themselves and form communities. Attitudes to myths vary, with some people seeing the stories as entirely factual, while others see them as symbolic. In this article, as in scholarly study of mythology generally, the use of the term “myth” does not imply a value or truth judgement. Rather, it refers to the study of sacred stories and their meaning within a community.
Siddhartha Gautama, known as the Buddha, was born in 6 BC, in what is now modern Nepal. He lived the comfortable life of a young prince until one day he ventured out into the world and was confronted with the reality of the inevitable suffering of life. He left his kingdom to lead an ascetic life, submitting himself to rigorous ascetic practices for the next six years, refusing food and nearly starving himself to death. Realizing that physical austerities were not the means to achieve liberation, he soon turned to the Middle Path—a path of balance rather than extremism. He attained enlightenment, and for the remainder of his eighty years, the Buddha taught other sentient beings reach enlightenment.
Without the “historical” Buddha, Buddhism wouldn’t exist. This may seem like stating the obvious, but is it really? If the Buddha hadn’t existed, perhaps he would have been invented anyway. Indeed, whatever the facts might be, the life of the Buddha as it comes down to us is largely fabrication. Yet today, the historicity of the Buddha is rarely questioned, though we continue to question the historical basis of various events that happened during his long lifetime. It is certainly easy to accept the notion that the legend of the Buddha is simply derived from an embellished image of a historical person. Pali texts in particular seem to be based on certain historical facts, and the Vinaya monastic codes contain clear attempts to present the Buddha as an eminently pragmatic individual. Supporters of this historicist interpretation rightly stress that it is easier to mythologize a biography than to demythologize a legend.
The Buddhist traditions have created and maintained a vast body of mythological literature. The central myth of Buddhism is the life of the Buddha. This is told in relatively realistic terms in the earliest texts, and was soon elaborated into a complex literary mythology. The chief motif of this story, and the most distinctive feature of Buddhist myth, is the Buddha’s renunciation: leaving his home and family for a spiritual quest. Alongside this central myth, the traditions contain large numbers of smaller stories, which are usually supposed to convey an ethical or Buddhist teaching. These include the popular Jātakas, folk tales or legends believed to be past lives of Gautama Buddha. Since these are regarded as episodes in the life of the Buddha, they are treated here as “myth”, rather than distinguishing between myth, legend, and folk-tale. Buddhist mythology is maintained in texts, but these have always existed alongside oral traditions of storytelling, as well as creative retellings of myths as drama or artworks. This creative mythology continues to this day, and includes film, television, and musical adaptions of Buddhist myths.
Buddhism, one of the major religions of the world, was founded in India in the sixth century bce and then spread throughout Asia. Over time, many different Buddhist sects, or unique groups, have developed, each with its own variations of gods and legends. Although Buddhism has produced litde mythology of its own, it has incorporated stories from mythologies of various groups that adopted the religion. The roots of Buddhism can be traced to one man: Siddhartha Gautama (pronounced see-DAHR-tuh GAW-tuh-muh), a prince from a small state in northern India. Although he was a historical figure, many of the stories about him are based on legend. This has made it difficult to distinguish between fact and fiction. Yet the basic elements of Siddhartha Gautama‘s life story—whether real or invented—are well known, as are his religious teachings. The son of King Suddhodana (pronounced soo-doh-DAH-nah), Gautama was born around 563 bce. According to legend, his mother, Queen Maya, had a dream in which she was expecting a child fathered by a white elephant. Local brahmins, or holy men, interpreted the dream to mean that the queen would give birth to a great man. They said that the child would become a powerful king unless he became aware of human suffering in the world. If that happened, he would become a great holy man and savior.
ART OF THE BUDDHA
Art of HH Dorje Chang Buddha III
Artworks by HH Dorje Chang Buddha III
http://www.indigenouspeople.net/BuddhaArt/
VINCENT VAN GOGH, QI BAISHI, AND H.H. DORJE CHANG BUDDHA III COMPARED. WHOSE ARTWORK IS THE BEST?
SIXTEEN STYLES OF PAINTING AND PURCHASE OF PAINTINGS
The sixteen distinctive styles of painting that H.H. Dorje Chang Buddha III has independently created are as follows:
- The “Chaoshi” style;
- The “Chouxiang Yunwei” style;
- The “Wenfeng” style;
- The “Fangfa” style;
- The “Menglong” style;
- The “Xiangtong” style;
- The “Fanjuan” style;
- The “Pomo Xiantiao Xiezhen” style;
- The “Weiyin” style;
- The “Fanpu” style;
- The “Miaoxie” style;
- The “Pomo Weiyun” style;
- The “Kuangxi” style;
- The “Yousi” style;
- The “Banqi” style; and
- The “Thickly Piled Patches of Color” style.
6 AMAZING WORKS OF CALLIGRAPHY BY H.H. DORJE CHANG BUDDHA III
1.“To Shine Like the Sun and Moon, Cultivate Peacefulness by Being Tolerant and Patient.” by H.H. Dorje Chang Buddha III (忍里修和瑞日月 德中仁者壽山河)
The meaning of this couplet is as follows:
No matter what our circumstances may be, we must always remember to be tolerant and patient under insult and adversity and cultivate our conduct at all times. Additionally, we should broadly plant seeds of goodness and develop ourselves to be selfless people of noble moral character. This type of morality is as bright as the sun and moon. Those who personify it will receive the respect and love of others.
“To last as long as the mountains and rivers, be a benevolent one of virtue” refers to people who have a noble moral character; who exemplify benevolence, justice, proper manners, wisdom, and faithfulness; who show loving care for others; and who selflessly contribute to others. Their state of realization and virtue will last as long as the mountains and rivers, never fading away.
2.“Noble Manner” by H.H. Dorje Chang Buddha III (格高) :
The two Chinese characters in this work of calligraphy mean “Noble Manner.”
The meaning of the two Chinese characters is as follows:
- The term “Noble Manner” means that one should have an elevated and broad manner, an all-inclusive magnanimity. We should let others, rather than ourselves, have that which is beneficial so that we may attain a noble moral character, and we should cultivate a mentality of non-attachment in order to develop our virtue.
3.“Tiny” by H.H. Dorje Chang Buddha III (小不點)
Note: The artist maintains a childlike, innocent mind yet wields the brush with an experienced, mature hand.
“Tiny” by H.H. Dorje Chang Buddha III
The meaning of the two Chinese characters is as follows:
- Regardless of how great one‘s abilities are even if one’s talents are unsurpassed in the entire world or one is the leading authority in a certain field, as a human being, one should develop one’s virtue. build one‘s true abilities, and benefit others. To do this, one must first be modest and open-minded and regard oneself as an ordinary person, a servant to others, a tiny, insignificant being. One should not think that one is superior to others in any respect. Only by considering the interests of others in such a Way can one become selfless and be naturally magnanimous.
4.“Great Accomplishment Is Attained Only Through Selflessness” by H.H. Dorje Chang Buddha III (無我乃大成)
Note: This work of calligraphy is in the steel brush-tip technique.
“Great Accomplishment Is Attained Only Through Selflessness” by H.H. Dorje Chang Buddha III
There is profound meaning to the sentence “Great accomplishment is attained only through selflessness.”
- As human beings living in this world, we must first let go of “self.” Day and night we should stay far away from selfishness and should derive our happiness from benefiting others. When attachment to the concept of self is absent in our thoughts, we become free of selfishness and greed. Our minds become bright, clear, and free of impediments. We then consider the interests of others and are naturally respected by others.
5.“When Images of Three Buddhas Appear, the Genuine Nature of Jade Will Come Forth” by H.H. Dorje Chang Buddha III (佛上三圖真玉性 古蘭點下老松心)
the Genuine Nature of Jade Will Come Forth”
by H.H. Dorje Chang Buddha III
This Work of calligraphy was written by H.H. Dorje Chang Buddha III in Chengdu, China in the year 1990. Its meaning is that H.H. Dorje Chang Buddha III would appear in this world in the future when images of three Buddhas appear in the world; that is, when the lineage chart of H.H. Dorje Chang Buddha I, H.H. Dorje Chang Buddha II, and H.H. Dorje Chang Buddha III appears with their images.
The lineage chart of H.H. Dorje Chang Buddha III is worshiped in many Buddhist temples and other Buddhist sites all over the world. When those three images appeared, the true Buddha-dharma was like the nature of jade — unchanging — and it emanated the highest and purest fragrance and charm, like those of an ancient orchid. The true primordial, ancient Buddha stands upright like a lone pine tree and expounds the ultimate truth of tathagata-garbha to benefit all living beings. This work of calligraphy translates as. “When images of three Buddhas appear, the genuine nature of jade will come forth. An ancient orchid points to the mind of an old pine tree.”
As predicted, the person formerly known as Master Wan Ko is the present day H.H. Dorje Chang Buddha III. This was affirmed by dharma kings, regent dharma kings, and great rinpoches of all major sects of Buddhism around the world, who wrote recognition certificates and corroborating congratulatory letters. This recognition of identity was indeed a grand event in Buddhism. The above-mentioned prediction made years ago in 1990 is truly wonderful beyond words.
5 THINGS YOU SHOULD KNOW ABOUT H.H. DORJE CHANG BUDDHA III
1.H.H. Dorje Chang Buddha III is the one and only individual in history to receive recognitions and corroborating recognitions from over 60 of the highest present-day dharma kings and regent dharma kings from various Buddhist sects.
2.The 2010 World Peace Prize Top-Honor Prize was awarded to H.H. Dorje Chang Buddha III, which His Holiness the Buddha received at an award ceremony held on June 14, 2011 in the Gold Room at the U.S. Capitol. On December 12, 2012, the Senate of the United States unanimously passed through an anonymous vote Resolution No. 614, which formally used the honorific title of “H.H.” (His Holiness) for H.H. Dorje Chang Buddha III, thus affirming such status. The resolution also commended the accomplishments of H.H. Dorje Chang Buddha III and His contributions to humanity.
3.His Holiness Dorje Chang Buddha III has long been an internationally renowned artist. Through His teachings and practices, art and poetry, H.H. Dorje Chang Buddha III has pointed out a bright path of non-violence, charity and love for humanity. His Holiness developed sixteen unique and innovative styles of painting. The artworks of H.H. Dorje Chang Buddha III are on display at International Art Museum of America (IAMA) and H.H. Dorje Chang Buddha III Cultural and Art Museum, including oil paintings, ink paintings, calligraphy, and sculptures.
4.In 2011, the then Mayor of Washington, D.C., Vincent Gray, proclaimed January 19th as “H.H. Dorje Chang Buddha III Day.” The mayor called on D.C. residents to join him in saluting “His selfless and exceptional work to spread the word of peace to all those in His presence.” The Unites States Postal Service also issued a commemorative cover in celebration of “His Holiness Dorje Chang Buddha III Day.”
5.His Holiness Dorje Chang Buddha III is a Fellow of Britain’s Royal Academy of Arts, making Him the first internationally distinguished artist appointed to a Fellowship in the Academy’s history of more than 200 years. The title of Fellow was awarded by the Academy’s President, Phillip King, at a ceremony in the British Embassy in Washington.
Sculptures Containing Mysterious Myst
THE 4 PAINTINGS BELOW SOLD FOR OVER $30,000,000!
“Ink Lotus” – $16,500,000
$16.5 M FOR H.H. DORJE CHANG BUDDHA PAINTING BREAKS RECORD
This painting was sold at the highest price.
Surpassing that of works by renowned artists past and present.
Trumping by multiple times the selling price of all works by famed historical
and contemporary masters sold at Gianguan Auctions.
“Loquat” – $10,200,000.
This painting is charismatic and unfathomable.
The brush strokes are miraculous and with infinite charm.
‘Loquat’ is a remarkable painting.
A few strokes are able to express a broad view of great insight.
The movement is lyrical and elegant; simple and tranquil.
Setting a world record price of $1.7M per square foot.
“Venerable Da Li Wang (Sadapralapa)” – $2,207,912.
Calligraphy, poetry and prose are always key elements in Chinese paintings.
“Wei Zhen (Majesty)” – $2,125,327.
It is noted that the artist is one of the top ten contemporary artists
of Chinese ethnicity capturing the attention of the international auction market.
Art of HH Dorje Chang Buddha III
H.H. Dorje Chang Buddha III Cultural and Art Museum
IN MAY, 2018, THE US CAPITOL RAISED THE NATIONAL FLAG TO CELEBRATE
H.H. DORJE CHANG BUDDHA III!
Art creations by H. H. Dorje Chang Buddha III
Stamps showing the Buddha
Artwork of Yuhua Shouzhi Wang, wife of the Buddha
Artworks by Dr. Yuhua Shouzhi Wang
| I DEDICATE THIS PAGE TO ALL TIBETAN PEOPLE WHO DESERVE THEIR JUST RECOGNITION. TIBETAN LITERATUREHTTPS://PLAYER.VIMEO.COM/VIDEO/102953234TIME IN TIBET (GOPRO) FROM EDWIN LEE ON VIMEO.DRAKDZONG RIWO LHUNPO: A SONG AND DANCEYOUTUBE VIDEOSMORE YOUTUBE VIDEOSMORE VIDEOShttps://www.youtube.com/embed/BiX_FAUzHhU?version=3&rel=1&showsearch=0&showinfo=1&iv_load_policy=1&fs=1&hl=en&autohide=2&wmode=transparentTIBETAN VIDEOSTIBETAN FILM ARCHIVETIBETAN PILGRIMAGETIBETAN AND HIMALAYAN LIBRARYTIBETAN BOOKSTIBETAN FOODTIBETAN CONNECTTIBETAN CULTURETIBETAN BLOG (IN CZECH) OM MANI PADME HUMTIBETAN BUDDHISM TANTRASTIBETAN NOMADS FORCIBLY ‘RESETTLED’ BY CHINA STRUGGLE WITH LOSS OF AN OVER 8,000-YEAR-OLD HERITAGEFor more than 8,000 years, Tibetan nomads have lived in perfect harmony with their surroundings. They have been the virtual custodians of the vast grasslands of Central Tibet, Amdo (northeast) and Kham (southeast), because they know their survival depends upon this land.They are pastoral nomads, constantly moving from one place to another to find the best grazing grounds for their herds of yaks, sheep, goats and horses. Over the centuries, these hardy people have managed to develop a deep understanding of grassland dynamics and veterinary knowledge necessary to survive in the area’s harsh and often inhospitable terrain and weather.When China marched into Tibet, all their resources like glaciers and rivers, the mineral deposits (including rare ones like lithium and uranium) were hijacked by Beijing. | ||
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Tibetan NationalityTibetansLike Mongolia, Tibet was the center of a vast empire. Beginning in the seventh century, Tibetan armies moved north, east, and west from the area around the Yalu River in the region near present-day Lhasa. Within a few decades, they had conquered much of central Asia, including the important routes through Xinjiang used by China to trade with Western neighbors. In the eighth century the Tibetan Empire was the most feared political power in Asia. For a short period in 755, Tibetans even captured Chang’an, then the capital of China, chasing the Chinese emperor and his court from the city. Internal disputes eventually divided the Tibetan Empire, and the court’s authority gave way to local leaders. However, there are lasting legacies of this imperial period.Another lasting legacy of imperial Tibet is Buddhism. The first Tibetan emperors invited Buddhist monks from India and China to teach the religion to courtiers and aristocrats. The emperors also sent learned men to India and China to gather Buddhist scriptures and translate them into Tibetan. The teachings of Buddhism took firm root, quickly permeating Tibetan society. Buddhism came to flourish in Tibet as it had nowhere else. One difference in the Buddhism of Tibet is the importance of the lama, or teacher, with whose assistance the disciple will reach spiritual enlightenment. Therefore, Tibetan Buddhism is sometimes referred to as Lamaism.Monasteries play a key role in Tibetan society. As centers of religion, they not only minister to the spiritual needs of their lay communities but also preserve and propagate religious and scholarly traditions. In the case of Tibet, with a written history of over thirteen thousand years and thousands of religious texts, the scholarly tradition is of great significance.In recent times Tibet’s people and their culture have gained increasing attention as they wrestle with the problem of finding a political space in the rapidly changing modern world. Tibetan FlagIn the center stands a magnificent thickly snow clad mountain, which represents the great nation of Tibet, widely known as the Land Surrounded by Snow Mountains.Across the dark blue sky six red bands spread representing the original ancestors of the Tibetan people: the six tribes called Se, Mu, Dong, Tong, Dru and Ra which in turn gave the [twelve] descendants. The combination of six red bands (for the tribes) and six dark blue bands for the sky represents the incessant enactment of the virtuous deeds of protection of the spiritual teachings and secular life by the black and red guardian protector deities with which Tibet has had connection for a very long time.At the tip of the snow mountain, the sun with its rays brilliantly shining in all directions represents the equal enjoyment of freedom, spiritual and material happiness and prosperity by all beings in the land of Tibet.On the slopes of the mountain there proudly stand a pair of snow lions blazing with the manes of fearlessness, which represent the country’s victorious accomplishment of a unified spiritual and secular life.The beautiful and radiant three coloured jewel held aloft represents the ever-present reverence respectfully held by the Tibetan people towards the Three Supreme Jewels (the Buddhist objects of refuge: Buddha, Dharma and Sangha).The two colored swirling jewel held between the two lions represents the peoples’ guarding and cherishing the self discipline of correct ethical behaviour, principally represented by the practices of the ten exalted virtues and the 16 humane modes of conduct.Prayer Flags Tibetan is spoken by about 1 1⁄2 million people in Tibet. Another 3 million speakers live in the Chinese provinces of Szechwan, Tsinghai, and Kansu. Additionally about one million people in Nepal speak Tibetan as a second language.In Tibet there are three dialect groups, all closely related to one another and descended from the language of the empire’s armies. The first is Central Tibetan, spoken around Lhasa. The second is Khams, spoken east of Lhasa in Sichuan, Yunnan, and in some parts of Qinghai. The third dialect group is Amdo, spoken north of Lhasa, in Qinghai, Sichuan, and Gansu provinces. Tibetan languages are also spoken in Nepal, Bhutan, and India. All of these linguistic varieties use the same written language, which is based on an alphabet invented in Tibet during the reign of Srong bstan Sgam po (627-650). Of the major languages of Asia, Tibetan has the most in common with Burmese. The two languages belong to the same branch of the Sino-Tibetan family. The Tibetan alphabet dates from the 7th century A.D. It is based on the Sanskrit, having been adapted by a Tibetan minister sent to study Sanskrit in Kashmir.Click here to read aboutthe Tibetan Language | ||
 Tibetan is an ancient nationality. According to historical records, early before the Qin and Han dynasties, the ancestors of the Tibetans gathered along the banks of the middle reach of the Brahmaputra. Due to the vast grasslands and lush pastures, sheep, goat and yak were easily fed and stock breeding gradually became their main economic support. They also engaged in agriculture and highland barley, a grain that is the material of zanba and ghee. Wheat, peas and canola are also planted.Zanba, mutton and beef are the staple food of Tibetans. In some areas, rice and noodles are also a regular part of the diet. Tea with butter or milk, sour milk and cheese are the favorites of all Tibetans.https://www.youtube.com/embed/NPic_MsN-y8?version=3&rel=1&showsearch=0&showinfo=1&iv_load_policy=1&fs=1&hl=en&autohide=2&wmode=transparentTibetans have their own language and letters. The wide use of Tibetan language promotes the economic and cultural exchange between the Tibetan and their neighbors. Tibetans also have their own calendar. The exact date for the new year changes every year but its mostly around the months of February and March. The Tibetan New Year for 2004 was on February 21st. The period from the 10th century to 16th century was the golden age of Tibetan culture. Tibetan art has a dual character: on the one hand, it seems related to Indian art, with its artistic patterns and stress on deep red, blue and green; on the other, it is distinctively Tibetan, different from both the East and the West.Herders of yaks, sheep, and goats and farmers of barley, peas, and tubers, the Tibetans sparsely inhabit a high, desolate region surrounded by mountains and barricaded on the east by the canyons of the Yangzi, Mekong, and Salween Rivers. The advent of Buddhism in the seventh century led to a theocratic state. Serfdom was abolished, government secularized, communes established and mechanized agriculture and other modernizations begun. Surface transportation is as yet rudimentary. They are part of the Sino-Tibetan Tibeto-Burman ethno linguistic group. | ||
TIBETAN CREATION AND FLOOD MYTH The English word “myth” comes from the Greek word “mythos” which meansword or story. Humans have used myths to describe or explain things that they couldn’t have comprehended otherwise. Questions like: why do the seasons change?where did the first human beings come from?or why does the sun travel across the sky?.Myths served as the basis for rituals by which the ways of humanity and those of nature could be psychologically reconciled.Myths are an important part of every society, including our own. Without at least a basic understanding of a cultures myths it’s impossible to fully understand that culture because myths express a societies beliefs and justify it’s institutions, customs and values.  |  Esoteric Buddhism Tibetan BuddhismEarly Tibetan literature washeavily influenced by Shamanism, Buddhism andConfucianism. The early literature, which began as an oral tradition, depicted a love of nature and man and held that man was a part of nature. Good was rewarded and evil was punished and values like loyalty to the King, filial piety, respect for one’s elders, true friendship and chastity were emphasized. | |
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| FESTIVALS | ||
| Dancers from Yushu Prefecture performing at the summer Khampa festival, which attracts Tibetans from all over eastern Tibet. TIBETAN NEW YEAR (FEBRUARY OR MARCH)It is the greatest festival in Tibet. In ancient times when the peach tree was in blossom, it was considered as the starting of a new year. Since the systematization of the Tibetan calendar in 1027 A.D., the first day of the first month became fixed as the new year. On the New Year’s day, families unite ” auspicious dipper” is offered and the auspicious words ” tashi delek” are greeted.SAGA DAWA FESTIVAL (MAY OR JUNE)It is the holiest in Tibet, there memorable occasions coincide on this day, Buddha’s birth and Buddha’s enlightenment. Almost every person within Lhasa join in circumambulating round the city and spend their late afternoon on picnic at ” Dzongyab Lukhang” park at the foot of Potala.GYANTSE HORSE RACE & ARCHERY (MAY OR JUNE)Horse race and archery are generally popular in Tibet, and Gyantse enjoys prestige of being the earliest in history by starting in 1408. Contests in early times included horse race, archery, and shooting on gallop followed by a few days’ entertainment or picnicing. Presently,ball games, track and field events, folk songs and dances, barter trade are in addition to the above.CHANGTANG CHACHEN HORSE RACE FESTIVAL (10 AUGUST)As the most important festival in North Tibet during the golden season on the grassland,thousand of herdsmen throng to Nakchu riding fine horses,and carrying the local products.They form as city of tens south of Nakchu town. There will be thrilling horse race, archery and demonstrations of horsemanship. Songs and dance troupes from all part of Tibet will add to the fun.SHOTON FESTIVAL ( AUGUST)It is the opera festival and the greatest festivals in tibet.In ancient times pious folks went into mountain hermitages for penance, and on the last day of which yogourt was served for meal followed by entertainment of folk songs and daces. Since 7th century, opera performances were held for days in Norbu Lingka. Presently, opera contests and distribution of prizes are held for seven days.HARVEST FESTIVAL (SEPTEMBER)The farmers in Lhasa, Gyantse and Shannan to celebrating their summer harvest in this time. During that time, people enjoy with horse racing games, costume fashion show, songs and dance, archery and picnic etc.BATHING WEEK (SEPTEMBER)It is believed when the sacred planet Venus appears in the sky, the water in the river becomes purest and cure deseases. During its appearance for one week in the sky, all the people in Tibet go into the river for bathing.KONGPO TRADITIONAL FESTIVAL (NOVEMBER OF DECEMBER)Long long ago,when Tibet was in danger of large scale invasion, the Kongpo people sent out an army to defend their homeland.It was in September and the soldiers worried that they might miss the New Year,highland barley wine and other good things.So people had the Tibetan New Year on 1st October ahead of time.To memorize those brave soldiers Kongpo people present three sacrifices an stay up at night from then on. And now it has become the Kongpo Festival for entertainment like Kongpo dancing, horse race, archery and shooting.Tens of thousands of Tibetans and visitors flocked to the Drepung Monastery in Lhasa, Tibet’s capitalShoton Festival begins in Tibet | ||
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| ACHE LHAMO Lhamo, or Ache Lhamo (literally, “sister goddess”) is a Tibetan folk opera. It is a combination of dances, chants and songs, with repertoire drawn from Buddhist stories and Tibetan folklore. Tibetan opera was founded in the 14th century by Thang Tong Gyalpo, a Lama and a bridge builder. Gyalpo and seven recruited girls organised the first performance to raise funds for building bridges, which would facilitate transportation in Tibet. The tradition continued, and lhamo is held on various festive occasions such as the Linka and Sho Dun festivals. In the Tibetan language, the opera is called Al-che-lha-mo, the actor lha-mo-ba and the script khrab-gzhung. | ||
LHOKHA A legend that attests to the position of Lhokha in the annals of Tibetan history states that human beings are the creation of a union between a sacred monkey and women. According to archaeological findings and legends and ancient documents, people lived in this area up to four million years ago. A primitive civilization grew up in the Yarlung Valley and a field in the village of Sare near Tsetang Town, is said to be the first farming field in Tibet. The first king in Tibetan history, Nyatri Tsenpo, really a mere chief of the Yarlong tribe, began ruling over the Yarlung valley in the beginning of second century BC. He founded the Fan Kingdom and established a hereditary monarchy. During the reign of the ninth king, Budegong, agriculture flourished and he was able to mobilize the people to excavate canal, channelling water to irrigate the flatland. A formal forming system came into existence during the reign of Yixiulie, the eleventh king, when he devised standard measurement units for allocating farmland and counting livestock. Six palaces were built in the region between the rule of the ninth and fifteenth kings. | ||
| THE FIVE ELEMENTSWater has the properties of soaking and descending Fire both heats and moves upward Wood allows it form to be shaped into straight and curved pieces Metal can be melted, molded and then hardened Earth provides nourishment through sowing and reaping Five ElementsWoodFireEarthMetalWaterDirectionsEastSouthCenterWestNorthSeasonsSpringSummerLong SummerFallWinterColorsBlueRedYellowWhiteBlackFlavorsSourBitterSweetAcidSaltOrgansLiverHeartSpleenLungKidneySense OrgansEyeTougueMouthNoseEar | ||
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| TIBET – the Creation of a Mythhttp://www.indigenouspeople.net/TibetanLit/ “Om Mani Padme Hum”‘Shi De’ (Peace that brings happiness) “The wise understand by themselves; fools follow the reports of others.” I dedicate this page to all Tibetan people who deserve their just recognition.TIBETAN LITERATURETibetan is spoken by about 5 million people in Tibet. Tibet has 3 parts – Central Tibet U-Tsang, Northern Amdo and Eastern Kham. Nowadays Tibet is has been separated and renamed as: Tibetan autonomous region, Qinghai province, in the south of Gansu province, and west of Sichuan province and north of Yunnan province. Tibetan refugees all around the world speak Tibetan – in Nepal, Northern India, Switzerland, the Americas, etc.Of the major languages of Asia, Tibetan has the most in common with Burmese. The two languages belong to the same branch of the Sino-Tibetan family. The Tibetan alphabet dates from the 7th century A.D. It is based on the Sanskrit, having been adapted by a Tibetan minister sent to study Sanskrit in Kashmir.Tibetan is an ancient nationality. According to historical records the ancestors of the Tibetans gathered along the banks of the middle reach of the Brahmaputra. Due to the vast grasslands and lush pastures, sheep, goat and yak were easily fed and stock breeding gradually became their main economic support. They also engaged in agriculture and highland barley, a grain that is the material of tsampa and ghee. Wheat, peas and canola are also planted. Tsampa, mutton and beef are the staple food of Tibetans. In some areas, rice and noodles are also a regular part of the diet. Tea with butter or milk, sour milk and cheese are the favorites of all Tibetans.Tibetans have their own language and letters. The wide use of Tibetan language promotes the economic and cultural exchange between the Tibetan and their neighbors. Tibetans also have their own calendar. The exact date for the new year changes every year but its mostly around the months of February and March. The Tibetan New Year for 2004 was on February 21st. The period from the 10th century to 16th century was the golden age of Tibetan culture. Tibetan art has a dual character: on the one hand, it seems related to Indian art, with its artistic patterns and stress on deep red, blue and green; on the other, it is distinctively Tibetan, different from both the East and the West.Herders of yaks, sheep, and goats and farmers of barley, peas, and tubers, the Tibetans sparsely inhabit a high, desolate region surrounded by mountains and barricaded on the east by the canyons of the Yangzi, Mekong, and Salween Rivers. Monba people are Tibetan people living in the Himalayas. Art Beauty of Tibet Bibliography Buddha Art Buddhism Buddhism History Classical Tibetan Language Dance Festivals Five Elements History of Tibet Indigenous Peoples of Tibet Language Literature Links Medicine Movies Music & Dance Pictures Photos Poetry Singing Bowels Tibetan Buddhism Tibetan Medicine (TTM) Tibetan Music World Tibetan songs by Dekyi Dolma Tibetan songs by Sherten Tibetan songs by Tsewang Lhamo Tibet TV Videos More VideosWHAT IS TIBETAN LITERATURE?Tibetan FlagIn the centre stands a magnificent thickly snow clad mountain, which represents the great nation of Tibet, widely known as the Land Surrounded by Snow Mountains.Across the dark blue sky six red bands spread representing the original ancestors of the Tibetan people: the six tribes called Se, Mu, Dong, Tong, Dru and Ra which in turn gave the [twelve] descendants. The combination of six red bands (for the tribes) and six dark blue bands for the sky represents the incessant enactment of the virtuous deeds of protection of the spiritual teachings and secular life by the black and red guardian protector deities with which Tibet has had connection for a very long time. At the tip of the snow mountain, the sun with its rays brilliantly shining in all directions represents the equal enjoyment of freedom, spiritual and material happiness and prosperity by all beings in the land of Tibet. |
TIBET INDIGENOUS PEOPLES
Tibetans speak the Tibetan language, which belongs to the Sino-Tibetan languages and has many mutually unintelligible dialects. The traditional, or mythological, explanation of the Tibetan people’s origin is that they are the descendants of the monkey Pha Trelgen Changchup Sempa and rock ogress Ma Drag Sinmo. Most Tibetans practice Tibetan Buddhism, though some observe the indigenous Bön and others are Muslims.
As of the 2014 Census, there are about 6 million Tibetans living in the Tibet Autonomous Region and the 10 Tibetan autonomous prefectures in the provinces of Gansu, Qinghai, Yunnan and Sichuan. The SIL Ethnologue in 2009 documents an additional 189,000 Tibetic speakers living in India, 5,280 in Nepal and 4,800 in Bhutan. The Central Tibetan Administration‘s (CTA) Green Book (of the Tibetan Government in Exile) counts 145,150 Tibetans outside Tibet: a little over 100,000 in India; over 16,000 in Nepal; over 1,800 in Bhutan, and over 25,000 in other parts of the world.
There are 2,716,388 people in the Tibet Autonomous Region, 1,496,524 people in Sichuan Province, 1,375,059 people in Qinghai Province, 488,359 people in Gansu Province (mostly in Gannan Tibetan Autonomous Prefecture and Bairi Tibetan Autonomous County) and 142,257 people in Yunnan Province (mostly in Diqing Tibetan Autonomous Prefecture). Tibetans account for 0.47% of the total population of the country. Tibetans are known as Bhotiyas in Nepal, where they are majority in regions such as Upper Mustang, Dolpo, Walung region and Limi valley. Nepal is also home to other Tibetic people such as the Sherpa and Thakali. There are also more than 10,000 Tibetan refugees in Nepal.
The Tibetic languages (Tibetan: བོད་སྐད།) are a cluster of mutually unintelligible Sino-Tibetan languages spoken by approximately 8 million people, primarily Tibetan, living across a wide area of East and South Asia, including the Tibetan Plateau and Baltistan, Ladakh, Nepal, Sikkim, and Bhutan. According to Tibetan mythology, the origins of Tibetans are said to be rooted in the marriage of the monkey Pha Trelgen Changchup Sempa and rock ogress Ma Drag Sinmo.
Tibet is rich in culture. Tibetan festivals such as Losar, Shoton, Linka, and the Bathing Festival are deeply rooted in indigenous religion and also contain foreign influences. Each person takes part in the Bathing Festival three times: at birth, at marriage, and at death. Tibetan folk opera, known as lhamo, is a combination of dances, chants and songs. The repertoire is drawn from Buddhist stories and Tibetan history. Tibet has national literature that has both religious, semi-spiritual and secular elements. While the religious texts are well-known, Tibet is also home to the semi-spiritual Gesar Epic, which is the longest epic in the world and is popular throughout Mongolia and Central Asia. There are secular texts such as The Dispute Between Tea and Chang (Tibetan beer) and Khache Phalu’s Advice.
LIST OF TIBETAN STATES
- Zhangzhung Kingdom (500 BC–625)
- Yarlung Dynasty (?–618) (semi-mythological)
- Tibetan Empire (618–842)
- Kingdom of Bumthang (7th century–17th century)
- Guge Kingdom (842–1630)
- Purang Kingdom
- Maryul (930-1500)
- Tsongkha Kingdom (997–1099) (Amdo)
- Phagmodrupa Dynasty (1354–1618) (Ü-Tsang)
- Rinpungpa Dynasty (1435–1565) (Tsang)
- Tsangpa Dynasty (1565–1642) (Tsang)
- Ganden Phodrang (1642–1959)
- Namgyal Dynasty (1460–1842) (Ladakh)
- Chogyal Namgyal dynasty of Sikkim (1642–1975)
- Tibet (1912–51)
Tibetans traditionally explain their own origins as rooted in the marriage of of the bodhisattva Chenrezig and a mountain ogress. Tibetans who display compassion, moderation, intelligence, and wisdom are said to take after their fathers, while Tibetans who are “red-faced, fond of sinful pursuits, and very stubborn” are said to take after their mothers. The Tibetan people are divided into several groups. These include the Changri, Nachan, and Hor, who are further divided into fifty-one sub-tribes, each of them maintaining a distinct yet related cultural identity. The Tibetans living in Kham are of Qiang descent and speak a Qiangic language, although they are not officially classified as part of the Qiang minority.
Tibetans have a legendary ability to survive extremes of altitude and cold, an ability conditioned by the extreme environment of the Tibetan plateau. Recently, scientists have sought to isolate the cultural and genetic factors behind this adaptability. Among their findings was a gene which improves oxygen saturation in hemoglobin and the fact that Tibetan children grow faster than other children to the age of five (presumably as a defense against heat loss since larger bodies have a more favorable volume to surface ratio). The ability of Tibetans to function normally in the oxygen-deficient atmosphere at high altitudes—frequently above 4,400 meters (14,000 ft), has often puzzled observers. Recent research shows that, although Tibetans living at high altitudes have no more oxygen in their blood than other people, they have 10 times more nitric oxide (NO) and double the forearm blood flow of low-altitude dwellers.
The prayer wheel is widely seen among Tibetan people. A wheel made from metal, wood, leather, or even coarse cotton, depicting or encapsulating prayers, mantras and symbols, is spun on a spindle. According to the Tibetan Buddhist tradition, spinning such a wheel several times in a clockwise direction will have much the same effect as orally reciting the prayers. In order not to desecrate religious artifacts such as stupas, mani stones, and gompas, Tibetan Buddhists walk around them in a clockwise direction, although the reverse direction is true for Bön. Tibetan Buddhists chant the prayer Om mani padme hum, while the practitioners of Bön chant Om matri muye sale du.
On the street, so to speak, neither Tibetans nor Chinese consider themselves to be racially related. Some Tibetans do seem to resemble the Sinitic racial type, with a epicanthal fold at the eye and a certain roundness of head. But there are also Mongolian-type Tibetans, Indic types, Dardic types, Burmese types, Turkic types and even Caucasian types in the north-east province. Although Tibetans, Mongolians and Burmese are not so racially different from Chinese as whites or blacks, most Chinese can easily identify them by face as Tibetans, not as fellow Chinese. Tibetans are unique on the planet in that their national life is wholly dedicated to Buddhism. For them the Dharma is all in all. Their culture was laboriously transformed over the thousand-year period from Srong btsan sGam po (early seventh century) to the Great Fifth Dalai Lama (early seventeenth century) from a normally ethnocentric, warlike, imperialistic national culture to a universally Buddhicized spiritual, peaceful culture. Essentially, they have been unilaterally disarmed for over 300 years. Their material development has been systematically neglected in favor of their spiritual development.
Geographically, Tibet is located on the roof of the World. It extends from the Himalayas to the deserts of Inner Asia. Culturally, Tibet is identified with its eccentric Tibetan Buddhism, and it’s governing under the spiritual leader, the Dalai Lama. Tibet is depicted as a land of wilderness where civilization prevailed relatively late through the divine agency of Bodhisattva (Kapstein, 2006). Regarding the historical presence of Tibetans in Tibet, we can say that Tibetans have historically lived as nomads and farmers whose livelihood was based exclusively on the cultivation of highland barley and husbandry of sheep and yaks. Tibet’s vital, productive resources were land, and the unit of production was the household. Similar to the indigenous people of North America, Tibetan culture is flooded with creation stories and myths. One of the stories about the origin of Indigenous people of Tibet, it mentioned that Tibetans were originally monkeys, that in the ancient times, Tibet was solely inhibited by female and male demons.
Unlike, indigenous people living in Canada today, Tibetans currently living inside Tibet do not have the freedom to form association resisting the Communist regime. Almost every Tibetan people’s acts are closely monitored. However, today Tibetans have adopted numerous ways to preserve their culture and identity by showing signs of resistance. Such as the nomads blocking the arrival of the construction vehicle, student protesting in the street with the poster of the 14th Dalai Lama and marking every Wednesday as “white Wednesday” also known as Lhakar, a movement to promote and preserve Tibetan culture and language. However, these non-violent and peaceful acts of resistance are often met with brutal punitive measures (Tibet’s History, n.d). Nevertheless, Tibetans living in exile all over the World have numerous organizations such as the Regional Tibetan Youth Congress, Students for Free Tibet, Palyul Ling Ningmapa centers, the Government of Tibet in exile and many other (Dharamsala Net. n.d). These organization and centers operating outside Tibet and Tibetans inside Tibet continue to show resistance and hope for a free Tibet.
THE HUMAN RIGHTS SITUATION IN TIBET AND THE INTERNATIONAL RESPONSE Tibetans can be persecuted for their beliefs. And to ensure government surveillance on Tibetan monks and nuns, police stations have been opened inside or next to monasteries. Tibetans can be arrested simply for owning photographs of the Dalai Lama or celebrating his birthday, or for watching videos of his teachings. China is also trying to control the Tibetan reincarnation system, as we've just heard from Zeekgyab Rinpoche. After abducting the Panchen Lama and his family when he was just six years old in 1995, the Chinese Communist Party now plans to select the next Dalai Lama--an absurd claim that the international community needs to challenge decisively. And there are encouraging signs from European governments and the United Nations, in addition to the State Department. Let's say you are a Tibetan American applying for a visa at the Chinese consulate. There is a main window where everyone checks in, but you can't use that window because you are Tibetan. You are taken to a separate area where a liaison officer interviews you. You have to write a personal statement in which you narrate your whole life history, name all the groups you've ever joined, and state whether you've ever participated in a protest. Each piece of information is a data point that the consulate might use against you later.
World Mythology 
