By Toni Huber
The Tibetan district of Tsari with its sacred snow-covered height of natural Crystal Mountain has lengthy been a spot of symbolic and formality value for Tibetan peoples. during this publication, Toni Huber presents the 1st thorough examine of an important Tibetan Buddhist pilgrimage heart and cult mountain, and explores the esoteric and well known traditions of formality there. the main target is at the interval of the Forties and '50s, simply sooner than the 1959 Lhasa rebellion and next Tibetan diaspora into South Asia. Huber's paintings therefore records Tibetan existence styles and cultural traditions that have mostly disappeared with the appearance of chinese language colonial modernity in Tibet. as well as the work's documentary content material, Huber deals dialogue and research of the development and which means of Tibetan cultural different types of area, position, and individual, and the perform of formality and association of conventional society on the subject of them.
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Additional resources for The Cult of Pure Crystal Mountain Popular Pilgrimage and Visionary Landscape in Southeast Tibet
1), sometimes themselves actually marking the border, and most o f them lie within zones of contact with a variety o f non-Tibetan cultures, some o f whom have for long been regularly aggressive toward Tibetans. , nonlocal) forms o f “Tibetan” identity was certainly an active feature o f ritual life at borderland neri sites up until 1959. Given the complex syncretism that characterizes Tibetan religious life in general, it would be disingenuous to argue categorically for fixed distinctions between the two kinds o f mountains just discussed.
Many neri opened in later times were also claimed to be the ancient sites where “ hidden treasure” (terma) texts were once deposited. Such claims are common in both Bon and Nyingmapa Buddhist neri traditions. The various conversions of such powerful regional and local spirit powers into the services of new sects of Buddhism and Bon also occurred in relation to mandalization. , the “ sky-goers,” or khandroma); and into service roles as “ defenders o f religion” or their local minions. ,+ In some cases this assimilation process came to designate neri as sites for Tantric practice, for worship o f the defenders o f religion, and for their local cults simultaneously.
The main implication o f the ne principle for ritual is that places so designated are ascribed a very high or positive ontological value. They are, quite simply, the best parts of the phenomenal world, and the logic o f much Tibetan pilgrimage ritual is founded on this idea. Therefore, the imperative o f much ritual action on pilgrimages is all about constructing certain types o f relationships between persons and ne. This relationship can take various forms o f mental identifications with, physical contacts with, and orientations toward these highly valued sites.