In Western-Tibetan Buddhist centres, disciples experience devotion towards their master long before they actually meet him. Whereas sociological studies based on the analysis of conversion narratives assert that the relationship to the lama spontaneously arises from a personal and transformative encounter with a “charismatic” master, ethnographical descriptions of the learning pathway offered by the international Buddhist organization Rigpa show that it is inculcated by the group mostly in the lamaʼs absence. Experienced students teach novices how to relate correctly to the master, using a special language and invisible rituals, first in front of an animated icon which allows the master to become present, then during live theatrical performances by the lama on stage, which give rise to extensive exegesis on the part of the group. The ethnography of practices thus overturns the main thesis put forward by most observers about “Tibetan Buddhism in the West”: the relationship to the master is certainly central, but it takes the form of a compulsory expression of feelings rather than an actual, personal relationship. The submission of Westerners to Tibetan lamas doesnʼt result from an individual choice but rather from an institutional constraint.

Résumé

Dans les centres bouddhiques occidentaux dʼobédience tibétaine, on éprouve de la dévotion pour son maître avant même de lʼavoir rencontré. Contrairement à ce quʼaffirment les études sociologiques sʼappuyant uniquement sur des récits de conversion, cet article montre, à partir de lʼethnographie détaillée du parcours dʼapprentissage proposé par une association internationale influente, Rigpa, que la relation au maître ne naît pas spontanément dʼune rencontre marquante avec un lama « charismatique » mais quʼelle est inculquée par le groupe bien avant lʼapparition physique  du lama. Des adeptes expérimentés inculquent en effet aux novices la manière dont il convient de se relier au maître, présent dʼabord sous la forme dʼune icône animée, puis physiquement, lors de prestations scéniques qui font lʼobjet dʼune intense exégèse. Lʼethnographie des pratiques renverse ainsi la principale thèse défendue au sujet du « bouddhisme en Occident » : la relation au maître y est certes centrale, mais elle est davantage de lʼordre dʼune expression obligatoire des sentiments que dʼune relation personnelle réelle. Inculquée par le groupe au moyen dʼun langage spécifique et de rituels invisibles, la soumission au lama dʼadeptes occidentaux ne résulte pas dʼun libre choix individuel mais bien dʼune contrainte institutionnelle.

Traditional Tibetan medicine perceives so prevalent mental problems as an imbalance of the subtle Wind energy, or Lung in Tibetan. It is one of the three humors (rlung, mkhris pa, bad kan) that govern our health. When out of balance, Lung can cause such symptoms as emotional lability, anxiety, panic attacks, depression, or bipolar disorder, to mention just a few. Over millennia Tibetan medicine has compiled a system of effective methods to rebalance the three humors and bring back the state of health. To the healing methods belong therapeutic diet and lifestyle, herbal compounds, and a wide range of external therapies, such as Tibetan massage kunye, moxa, horme, or yukcho. On top of that spiritual healing, connected with Buddhist tradition, is applicable.

Initiation rituals which are present in Shingon Buddhism have a lot of similarities with abhiṣekas of Tibetan Buddhism. In esoteric practices of Shingon formal actions as fasting, keeping cleanliness of the body and surroundings, are very important which resemble the necessary behaviour in outer yogas – kriyā and caryā tantra. The initiation steps, especially the higher ones, resemble stages of yoga and anuttarayoga tantra abhiṣekas. Explanation of mandala symbolism in both Buddhist schools is also very much alike. Mandalas are symbols of a transcendent, universal Buddhahood – as a pure universe but also as mirrors of the mind and all activities of consciousness and phenomena. Mikkyō describes the “universal form” of all beings and things in terms of Four Mandalas, which are identical to those found in yoga tantra in Tibetan Buddhism, where Four Mandalas of Body, Mind, Speech and Action are present. Initiation rituals in Shingon are mostly kept secret. Tradition prescribes all details and steps as well as the number of candidates, which often is limited to one, two, four – up to ten. In abhiṣekas granted by Tibetan masters thousands of people often take part, but when ritual is full and all the explanations are given, secrecy is also kept.

Subhas Chandra Bose is one of the great personalities of the Indian independence struggle.Yet his name is not well known outside of India. In fact he was a devoted promotor the fight for freedom without either begging for it or negotiating. In this paper the thoughts of Subhas Chandra Bose on the nation state and freedom in the 20-ties and 30- ties of ⅩⅩ century are presented. The process and methods of pursuing freedom for India was not a Gandhian monolith. In such a context, the views of Bose are presented and to a large extend supported by quotations from his speeches and the opinions of Indian academics. The author provides material as a result of his research visit in December 2014 to the Netaji Research Bureau and Department of History of The University of Calcutta. Both institutions are in Kolkata.

The text presents the interaction between the Holy See and Buddhists throughout the world with the emphasis on the activities of Pontifical Council of Inter-religious Dialogue (PCID), the central office of the Catholic Church for the promotion of inter-religious dialogue. The effort of the Holy See to overcome prejudices, create new friendships and also to deepen existing friendly ties, is visible under many aspects: 1) formal Buddhist-Christian Colloquia; 2) other meetings including very important activities of DIMMID (Dialogue Interreligieux Monastique – Monastic Interreligious Dialogue); 3) the Messages for Vesakh; 4) formal and informal encounters: a) the Assisi Pilgrimages; b) visits of Buddhist delegations from Asian countries to the Holy See; c) visits of the Holy See to Buddhists; 5) Popeʼs audiences to Buddhists in the Vatican and pontifical journeys. The PCID’s initiatives generally take inspiration from the Message for the World Day of Peace, that the Pope delivers on January 1, every year. Both Buddhists and Christians yearn for a “beyond” that, even though perceived in a different way, transcends contingency and visible reality. It is this longing that can, and must, unite us in the commitment to build a world of justice and peace, in fidelity to the original aspiration of their respective religious traditions.