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If we are to believe later traditions, and there is in my opinion no reason not to do so, the first Tibetan historiographic writings date from Tibet's imperial period (seventh-ninth centuries), which coincided with her relations with the Nepalese, Indians, Arabs, Turks, Uighurs, 'A zha and, above all, Tang China. Only a fragment of this literary corpus, falling into two broad classes, has survived.
The Popol Vuh is a Colonial period K'iche' Mayan text that is considered to be the bible of Mayan civilization. It was transscribed by the Dominican priest Francisco Ximénez in or near 1701. It chronicles the creation of humankind, the actions of the gods, the origin and history of the K’iche’ people, and the chronology of their kings to 1550. Although written during the period of Chistianization, it is considered by scholars to be an invaluable source of knowledge about Preclassic and Classic period Mayan mythology and culture. The text itself appears to be based on an earlier but now lost version, written in K’iche’ by a Mayan author (or authors) sometime between 1554 and 1558....
In the following essays, Dreyfus provides us with a wonderful introduction to the Tibetan monastic educational system, discussing such topics as memorization, commentary, the educational curriculum, the theory and practice of debate, the schedule of monastic educational institutions, and finally the different geshé degrees awarded.1 Dreyfus’s years of experience as a scholastic monk in the Geluk tradition make his account detailed and accurate. At the same time, his first-hand familiarity with the tradition shines through in every section. His work is especially valuable in dispelling many of the myths surrounding life in Tibet’s great monastic academies.
SHANTI Texts is a published repository of texts that can be used for a variety of content types, from remediated primary sources to long-form scholarly blog posts to be shared via social media. It is designed to allow you create content on-site or to upload long texts.
Students come to hands and knees position with hands shoulder-width apart and knees hip-width apart.
Lying on their backs, students bring their knees toward their chests; grasp their feet, ankles, or shins; and draw their knees wide.
We offer fragrance or incense because it is very pleasant object for the olfactory organ. It is an offering made to the olfactory organs of the Buddha and the Bodhisattvas. Beside the incense sticks and powders that they lit called dug poi, Bhutanese also offer scent or perfume and ointments
This piece was initially published in Bhutan’s national newspaper Kuensel in a series called "Why we do what we do".
Taken from url: http://places.kmaps.virginia.edu/descriptions/1224.xml
Taken from url: http://places.kmaps.virginia.edu/descriptions/18.xml
An overview of the jyoyig Bhutanese script, its possible origins, and its relationship to other scripts used in Bhutan.
The ritual of kago, which most Bhutanese asks a lama to conduct, is a terrifying mode of enlightened activity through which the lama commands a malevolent spirit to stop harming a particular person.
This piece was initially published in Bhutan’s national newspaper Kuensel in a series called "Why we do what we do".
An abbreviated history of the Kagyur's translation into Tibetan, including its contents and main editions.
The offering of butter lamp is the offering of wisdom and light of knowledge to eradicate darkness or ignorance. Therefore it has a crucial place in Bhutan’s daily rituals.
This piece was initially published in Bhutan’s national newspaper Kuensel in a series called "Why we do what we do".
Taken from url: http://places.kmaps.virginia.edu/descriptions/239.xml