Author: FANG CHAO-YING
Tshangs-dbyangs-rgya-mtsho 策養［倉洋］嘉錯 , Feb.11, 1683-1706, the Sixth Dalai Lama and poet, was born at Mon in southern Tibet. His full name was bLo-bzang-rig-hdsins （羅布藏仁青)-tshangs-dbyangs-rgya-mtsho.
The year before he was born the Fifth Dalai Lama had died. According to Tibetan law, the death of a Dalai Lama should be publicly announced, and high commissioners should then convene to select some new-born infant as the reincarnation of the deceased Lama. This infant is then educated in the monastery, Potala, and the Panchan Lama rules at the head of a body of regents, until the child comes of age. But this procedure was ignored in this instance as the Tipa (temporal administrator under the Dalai Lama), whose name was sDe-srid Sangsrgyas-rgya-mtsho, known in Continue reading
In Kemet, Geb was the NTR of the Earth and a member of the NTRW at Anu (Iunu).
As the earth, he is often seen reclining beneath his wife, NTRt Nut, the sky. Leaning on one elbow, with a knee bent toward the sky, this is representative of the mountains and valleys of the earth. Geb was believed to have originally been engaged in eternal union with his wife Nut, and had to be separated from her by Shu, god of the air. Consequently, in mythological depictions, Geb was shown as a man reclining, sometimes with his phallus still pointed towards Nut.
He is shown either as a dark brown or green man (the colors of life, the soil of the rivers and vegetation, respectively) with green patches or leaves on his skin. He could also be pictured with a goose (Geb or Seb) on his head. Continue reading
The Twelve Nidanas
The twelve links of dependent origination, are the twelve nidanas in the chain of the causation of samsara. The twelve nidanas are usually depicted in Tibetan Thankas as the ‘Wheel of Life’ drawn with twelve scenes forming a circle.
In the center of the circle, passion, aggression and ignorance, usually depicted by a chicken, snake and a pig respectively, represent the basic pull-push-ignore dynamic intrinsic of a dualistic ‘I’ and ‘other‘ relationship. As the ego and its projections need constant maintenance, the nidanas constantly spin.
1. Ignorance – Avidya (Skt), Ma-rig-pa (Tb)
(Image: An old blind person groping for his way with a cane.)
Avidya is the fundamental ignorance of the truths and the delusion of mistakenly perceiving the skandhas as a self. Avidya represents the very beginning of the formation of ‘I’ and ‘other’. ‘I’ and ‘other’ arise together and with dependence on each other. The formation and relationship between ‘I’ and ‘other’ occurring in an atmosphere of ignorance leads to the ever-recurring conceptual phantoms that rule the life of being in samsara. Avidya marks the beginning of self-consciousness. Continue reading