So how today's speaker is packed, Vienna. He obtained his M.A. in Sanskrit from the University of Oslo in 1970 from 1975.
He was professor of history, of religion at the same university until his retirement in 2007, while his doctoral thesis,
published in 1977 and reprinted several times, was on the late Indian Buddha's tantric songs of the You.
His main field of research has been the Tibetan Pern religion, on which he has published extensively.
For instance, the veneration of Tibet, the iconography of a living tradition in 1995.
He's also published on Western 19th century landscape art. For instance, is seen Songs of the Scholars Haj.
And he's a member of the Norwegian Academy of Science and Letters, Oslo and the Academy here, Roseanna Milano.
Today, he will speak about the colour of the Tibetan empress and its metamorphosis in Japan.
And without further ado, please welcome back, Venit.
There is unfortunately only fragmentary documentation of the religious beliefs and practises of the Tibetan emperors and the court,
however, certain elements can be discerned. Today, I shall focus on the specific element.
Akula In an article from 2015, Nathan Hill presents a comprehensive analysis of sources relevant to the Imperial Period concept of COOLA,
a term which is generally regarded as having been of great importance, but which at the same time has been much debated by scholars.
Does not offer a translation of the term, but who is honorific?
Word meaning body and LA is regularly translated by scholars as so, for example, something Karmi translates goomar as soul of the body.
However, in our monumental work of compounds and compounding in ancient Tibetan, no old Tibetan, you are not.
VLCC 2018 has argued that Koula does not signify the emperors.
So. As the word so in classical Tibetan, I'll not allow our wily VLA blaa pronounced LA is regularly spelled wrong out the LA so la.
An old Tibetan instead Geula signifies literally God of the body.
She argues that the original form was cool. L.H., a wily coup, far, far meaning, of course, God.
And she explains how in the written sources it eventually came to be spelled.
La, la, la, la, la. In other words, according to Bialek, we are dealing with a deity, not a soul.
Later on the compound, Geula often gave way to the simplified form coup.
Thus, paradoxically, re-establishing the original form.
I believe that the other misunderstanding of Coula is correct, and also that the shift from COOLA to coup flight is of significance.
The argument of this talk. In any case, the GEULA is intimately connected with the person of the Tibetan emperor.
Hence no Murphey coup body. In fact, Hill defines the cooler, as I quote him, the spiritual proxy of the Tibetan emperor or his deep persona.
From sources that date, from a time when the Tibetan Empire.
We know that the major vessels of the Tibetan emperor worship the Geula at certain fixed times of the year,
thereby confirming their, I quote, the relationship of vassalage to the Tibetan imperial family.
It is therefore logical that the emperor himself did not worship the Koula.
In fact, we do not know much about the characteristics of the Geula and nothing about its visual attributes, if any.
This may be one of the reasons why it has been debated whether the Koula is a deity or simply the emperors.
So, however, I'd like again to quote bearlike here, who concludes that?
My quote, rather longish but important quote, Coola referred to beings that were conceived of, at least to some extent, as anthropomorphic.
They could rejoice gay grudge pun he fears Yem or Great Kemple from amongst these gay pun and yen are used exclusively with living beings.
In addition, gular could beget should be propitiated.
So could receive Omeje chucked soul gifts, you, Yanbu and offerings to you.
I think this is conclusive proof that the GEULA must be regarded as a deity.
Hale sums up the position of the GEULA in the following way. I quote, In terms of social hierarchy,
the cooler sets as the spiritual parallel of the Tibetan emperor at the head
of the great chain of being which rationalised the imperial Tibetan universe.
In other words, although the cooler is a spiritual parallel or a spiritual proxy of the emperor,
it is not identical with the emperor nor with the emperor.
So furthermore, in certain imperial period, versions of the myth of the origin of the Tibetan kings,
quote Hill again, the Koula is closely associated with the descent of the first Tibetan emperor from heaven.
The first king then is closely connected to, but not identical with the Koula.
Now, when the Tibetan Empire broke up in 9th century, the cult of Akula seised as it no longer existed.
A Tibetan emperor to whom it could be related.
As Haile points out, the cooler, who is unique, is sometimes confused by scholars with a coup ha who are numerous and associated with mountains,
which the GEULA is not, however, the form coup flow.
Does not occur in texts from the imperial period and refers to details that are quite distinct from the Koula,
another detail that also appears in the imperial period sources. Is that you?
Doing later texts is sometimes conflated with a coup. However,
the use of her are only explicitly mentioned the few times in sources from the imperial
period in connexion with divination and once in a context that is not very clear.
I thank you. I'm appealing for this information.
I would love more to say about the Huldah later with the ascendancy of Buddhism, the Koula, as mentioned,
disappeared while you underwent a change of character, becoming, it would seem, more prominent and brought in line with Buddhist cosmology and ethics.
In the context of Buddhism, the hoola were defined as worldly gods.
Dick thinking up as opposed to those gods,
were regarded as having attained the status of body sutras and Buddhas who are now at the apex of the Tibetan religious universe.
A distinction between worldly gods and gods having transcended the world would have been meaningless in the long term.
Sorry. No, this traditional context. We're all gods.
In some sense, we're worldly. However, the distinction became fundamental all over Asia.
Whenever Buddhism confronted deities of other religions.
Thus the Yula were assigned a legitimate, although somewhat subordinate, status within Tibetan Buddhism,
although a few had high status being identified with certain Buddha's you dumb that they had a sudden central role in tantric meditation and ritual.
Now, starting in the 11th century and gaining momentum over the following centuries,
the Buddhists in Tibet constructed a historical religious narrative according to which
the Tibetan emperors were portrayed as the emanations of Buddhas and bodhisattvas,
with the Buddha's dharma being promoted, promoted by these supernatural emperors as a divinely ordained, civilising process.
In this narrative, the ancient religion was recast as evil or at best primitive,
and any opposition to Buddhism, whether from ministers and Queens or from the native.
No, this priesthood was regarded as motivated by ambition and spite.
In bullet sources, this non Buddhist tradition is usually referred to as burn.
As pointed out, this Buddhist narrative is not a historical account based on contemporary sources.
My focus on this connexion will I ever will, however, be on the fact that at the same time that this narrative was being elaborated by Buddhists.
A parallel narrative was created in certain circles that claim, rightly or wrongly,
and this is not the issue here to continue the non Buddhist and in their view,
pre Buddhist religious tradition of Tibet, especially as practised at the Imperial Court, focussing on the person of the emperor.
This post 11th century tradition referred to itself as burn more often as eternal burn young doing burn,
though thus emphasising its claim to continuity with Imperial period.
Non Buddhist religion in the following.
I shall draw on the 12th century anonymous text from the tunnel burn tradition,
a text which has so far been largely overlooked except by a few scholars engaged in the study of Ben.
The short title of the text is Darbar Link Dark, as the exact interpretation of the title is uncertain.
I shall leave it without the translation. The text presents a coherent account of why and how it came to pass that Buddhism
was introduced into Tibet by the Emperor JI song that some who ruled or sorry,
who lived from 1742 to seventeen ninety seven places.
Tibet, in the context of neighbouring countries, sets forth the various period.
Periods in the history of our world is a detailed mythological account of the descent of the first Tibetan king from heaven to earth,
and traces the history of the Tibetan Imperial Dynasty down to tree song Datsun,
some before dwelling at length on the disastrous consequences of the emperor's favouring Buddhism and banishing the burned priests from Tibet.
The drug Bilinga is a complex text, but what I want to focus on here is how it describes the relationship between the emperor and the specific deity,
one whose goodwill, according to the Darkling, took the well-being of the emperor and that of the whole of Tibet depends.
It must be kept in mind that the text. Is a historical narrative or more accurately,
a counter narrative and not a historical source and therefore cannot serve to reconstruct
what the non Buddhist religion in Tibet was or was not in the 7th and 9th century.
We might nevertheless have expected that the DTA with whom the emperor is linked, would be designated as was the case.
And the sources actually dating from the imperial period as the emperor's law.
However, this is not the case. The cooler seems to have been completely forgotten.
Instead, we find a DEEDI with a different designation, namely Gulaga.
How gosh, up to good, good, good, huh? Quite often this single duty forms a pair with a group of other.
It is called the Polo. Literally, details of the male.
The males associated with the emperor's subjects.
As far as I'm aware. The terms good goldhar, her and Polvo are not found in texts from the imperial period.
This has kindly been confirmed by you on Bionic before discussing these two terms.
I shall present excerpts from four passages in the Dark Bolingbroke that illustrate the character of these two gods.
The Gorilla and the fallout during the reign of the Emperor Numberi Lonesome, who reigned at the beginning of the seventh century of a common era.
The grappling dog says that when Buddhist texts were introduced into Tibet during his reign, the king intended to study them.
By thus forsaking his ancestral duties. And I quote from the text, The worldly gods and demons were upset the colour of the emperor was annoyed.
Monya with the result that the Rome Narey was unsettled, took out touch of the castle,
took took root, will recur frequently and disease, famine and illness arose.
The situation was eventually remedied by the emperor's personal priest is Kushan who settled to the world,
the gods and demons and worshipped the Geula stopped disease and famine, and the King's illness was killed.
Maybe Asness side, I should say that I translate the Tibetan word keep.
Usually meaning protect as worship, because it makes no sense as such.
And the priest should protect the gold.
However, we do also find it in the same position we find expression kept some to ask for, to beseech for protection.
In other words, to worship. And I think that is what is intended wherever jump occurs in this context.
Again, the next episode, the same pattern was repeated when his grandson, Mundelein Monkton.
This is the name. The way name is given in the diaper then, doc, although usually it's given us amongst some monks.
And so Mundelein monks and became emperor.
He too, brought with his texts from India with the result that his good gorilla flew off to the sky.
And the emperor fell ill. A third episode occurred during the reign of Kaesong Datsun,
the period that both Buddhist symbols was alike agree was crucial for the consolidation of Buddhism.
The situation was that the emperor intending to invite the Indian Buddhist masters,
Padmasambhava and some paroxetine from India, was warned by his chief minister not to do so.
As the two Buddhists and I quote, that they do not shun the impurity of singeing the half pipe shop.
No murder and incest. So there's certain that your August good law will be offended and the realm of the bet will be ruined.
That's what the minister said. But as the emperor did not heed his advice, the result was as hand as had been predicted.
The Tibetan armies suffered defeat on all fronts to the extent that they could.
The whole realm was incomplete. This order thing they took the following section is worth quoting.
He says because of this, the emperor had second thoughts because of his military setback.
And so his personal priests performed the divination more and said this is the retribution for practising Buddhism coming from India.
Now, the goldhar of the emperor must be implored for protection.
It has kept the priests must be asked to subdue your enemies.
And the Buddhist monks from India must be sent back to their own country.
If this is done, your dominion will be equal to the sky.
So thanks to the magic power of the priests, the rulers enemies were vanquished, the Gulla of the Lord and the profile of the subjects but pacified.
I will give a final example, sir, referring to the reign of Jinsong, that sum the situation,
this time being that he had made the final decision to banish from bed those banned priests who would not convert to Buddhism.
This calls the appalling reaction.
Invoking the gods and the Lou of the visible world, the priest said, oh yea, long river, may you turn and flow upwards.
May the good luck of the ruler turn away its face. May all kinds of magic spells big cost on the land of Tibet.
Where these words, the priests flew up into the sky.
And disappeared. As a consequence, the goal of the ruler, just like the bun, priests flew up to heaven.
No pun the island river flowed upwards and the emperor was stricken by illness.
Tax goes on to say disease and strife.
Tupa rose in the room in Thailand of Tibet, was unhappy Monday and the royal power diminished like the point of a needle.
Having asked a female priest of Burma what to do in order to remedy this.
The Empress said followed her advice. I got invited back some of the priests, the priests worship the good Lord and the pull, huh?
And before many purifications sell incense, offerings sung and lacerations tree, thereby the faces of the gods again looked in the direction of Tibet.
The island river was calm. The emperor was cured of his illness and disease and strife in the realm of Tibet was stopped.
To obtain a more systematic overview. Let us take a closer look at the events and terminology involved.
First, the cause of the calamities. It is either the introduction of Buddhist texts to Tibet and the emperor's intention to study them,
thus neglecting his duty to worship the GEULA or in the case of treason, Datsun.
The emperor's actual practise of Buddhist tantric rituals, which not only offends the GEULA, but causes it to be affected by pollution.
Deep. Secondly, the reaction of the desert is the gods and demons, the vast sin are said to be upset.
And the girl, her annoyed. The gorilla flies off pun, flies off to the sky.
Nandu Pung and in two cases were the Geula and the pull.
I mentioned together there are likewise said to fly off.
It is therefore clear that the Geula and the pulla when the might react by returning abruptly to the sky.
Thirdly, the consequences of the details is abandoning Tibet, the king and his subjects are stricken by disease and famine.
The whole realm falls into this order of strife and becomes unhappy.
And this unhappiness is specified as a whole series of natural disasters like the album flowing upwards and many other disasters.
Fourthly, various ritual remedies are employed by the priests to redress the situation.
The anger of the gods and spirits is settled. Sure. The girl, huh?
And in some cases, the pullout also is worshipped. In one case, after has been invited to return.
In the same passage, it is said that the char and the young are worshipped cha young chap in his study of the rituals focussing on the celestial CPD.
It is worshipped in Northeastern by Tom in his recent, though enormous two volume work on this topic and many other topics.
Tony Huber points out that CHA and young blessings that descend bump from the sky.
It is therefore not surprising that in the drug Bolingbroke, they are worshipped in the same way as a gorilla who is likewise associated with a sky.
Three types of rituals that have to be performed are indicated.
As we saw purification fumigation illustration and fifthly, the situation after the ritual purification and propitiation,
disease and famine are stopped and the emperor becomes, well, all the inhabitants of Tibet become established in happiness.
De la.
Several of the characteristics of the Geula correspond to those of the imperial who love both deities are intimately connected with the emperor.
And both are, as a rule, a single, unique deity.
His origin is in heaven. Both receive offerings so as to remain happy the gorilla, like the GEULA, has no specific location on the ground.
And when angered returns to the sky, the celestial origin of the gorilla is worth emphasising,
as it distinguishes it from the youth or the local or regional deities were associated with specific mountains in the dark.
Bolingbroke, however, as will be shown, this difference between Goldhar and, you know, turns out not to be as clear cut as one might think.
There is an important difference, having now spoken a little bit about the similarities between the good line and the cooler there,
also at this also at this one important difference between the goodhart and the imperial cooler.
Well, the emperor, as we have seen, does not worship the Geula, the king in the context of the dark burning.
Doug does worship the Geula or rather the priest swash a bit on the king's behalf.
Moreover, the purpose of worship, of worshipping the gorilla is not to renew vassalage and loyalty to the king,
but to ensure the welfare of the whole of the bed, including that of the king, by rendering the August Bennion August Gullah happy.
New. As mentioned, it seems that in the drug Bolinder, there is as a rule, only a single gooner.
In contrast to the plurality of the YULA, however, in one instance,
the drug Bolingbroke does referred to Goodna in the plural, indicated by the syllable num.
The August Goldhammer arm of the ruler is referred to.
So this distinction is not an absolute one.
Another group of duties who, like the YULA, usually constitute an anonymous group, other pop up the gods of the males.
In the drunk, the lame duck, the puller, our associate with the subjects, the bong or ordinary people.
More and more frequently with the ministers, the LUN.
The lateral, of course, being also the emperor's subjects.
Taking the lead from the Gulla, the pulla also abandoned the ministers and subjects when the Gulla is offended.
It may be mentioned in passing that the pulla the deed is protecting, but also representing the power of males.
A well-known from later Tibetan popular religion where they're associated with sacred mountains and the characteristic currents,
the fatto decorated with spare's symbolic arrows and prayer flags to be seen.
A mountain passes and other localities in Tibet. Even today.
Or on the rooftop of houses, Paula, also had the habit of vanishing into the sky.
If offended, for example, by the earth being polluted, just as Jason Datsuns minister warned him that the gorilla would do the same.
It Padmasambhava, notorious for polluting the huts, were to be invited into Tibet.
The change of the name of the data room Kunlun to Guha is significant, and it's not a matter of mere substitution.
It must be pointed out that the term coonhound with FA instead of LA is not home in the dark.
Bolingbroke. Where do you find this term koot flood applied to two gods?
One is the well-known God Gica Geko here referred to as Geko Mutu Tutty and there's some Torchy Mugu mine heads together.
They called Coop La up. Dempsey, Koula father and son, the consort of the former, is the Indian goddess referred to as the Indian goddess Burchinal.
But the cooler are of secondary importance in the drug Bolingbroke and in no way replace the goo love.
They are not a substitute at all for the good luck. And post imperial texts.
The term Goldfine does turn up, but not very often in this respect, the drug lame duck is a significant than hitherto unnoticed exception.
Otherwise, in Buddhist texts, the Goodhart often spelt Goodlow with Mo Mo Ghosh up to Guru Good Goodbar refers to a group of 13 minor deities.
Invoked, amongst other things, to avert hailstorms. In other words, in contrast to the duck bombing duck.
What usually is a single unique deity in these contexts.
The Goodhart form a collective group. The Geula are also invoked in the Tibetan epic of King Geza,
the tradition that dates from the Imperial after the imperial period in the Gezari Big The Goldhar
apparently only invoked together with various other groups of fears but minor groups of the eighties.
Simper Kimpel, a prominent Tibetan scholar of the 18th century,
mentions the gorilla as being ruled by the sacred mountain Moggill Humera in northeastern Tibet.
And they're also said to reside on the summit of gang T.S.A. Galusha.
There is also reference to good anha in the hitherto little studied burn text, the Seper Dukey Cochon,
which may date from the early 14th century, hence a century or so later than the draught Bolingbroke.
Referring to the reign of the Tibetan king, something dumped in the seventh century.
The super geeky Cochon reads as follows, and I quote something comments translation from Leisz insur 1972 quote As the king followed Buddhism,
the 13 royal divinities and the gods of Tibet withdrew into heaven.
The country was filled with confusion and unhappiness. It was thought to be due to the acceptance of Buddhism and Buddhism was suppressed for a time.
This passage corresponds closely to similar passages in the truck building truck.
The only change being, but it is a significant one that instead of referring to the one and only good.
This text refers commonness translation to the 13 royal divinities.
Now, the Tibetan text, in fact, says the 13 Gulla of the ruler.
One might surmise that by the 14th century, the idea of thirteen gorilla was gaining ground at the expense of the idea of a single one.
While these references are to the gulag as a group,
there are at least two sources that list them individually under the heading, the 13 ruler of the ruler.
In other words, exactly as in the super duty catching, which I just quoted, the first, a Buddhist text,
the cheque in London states that they resided above the nine gods at the beginning of the world and that they were the protectors of the emperor,
something Gumpel trees that some and so on, who relied on them as their protectors as their summer.
Hence they were called the 13 ruler of the ruler. I won't read the names here, but they're on the handout.
You can cheque it later. Or if it's located there, the second list is found in a burned text, which has a paper,
similar name, the bank in London, and yea, a complete list of 13 is given.
Again, I won't quote the whole list referred to the handout, but I just want to point out that in this list,
the last four are practically identical with the four date is named in the chokey number indicating a common source and of greater anthers interest.
In the present context, however, is the fact that the Bengie number one there, the three day it is the Yolla sample,
the ancient Tullah and much in Pomerol listed amongst the 13 Girdler are also explicitly mentioned as you are in the dark.
Bolingbroke, each associated with mountain bearing the name of the same name to the West.
Ajala shamble to the north. There's the ancient Tonga to the east, as much in Pumla.
In addition, in the drop a link there is the Dunbar to the South.
But it doesn't. The current list of 13 Goolma. In the a lame duck has imposed imperial Tibet.
Generally, the gorilla does have a regional nature as they are assigned to the cardinal directions,
but they also, as you see, they are also linked to the good to the good of the planet.
Goulburn linked according to the drug Bolingbroke.
As long as the, you know, are favourably disposed, the realm of Tibet flourishes.
But if they are offended by impurity, such as the introduction of the texts and rituals of Buddhism,
they all turn their gaze away from the centre where the king who has offended them presumably resides.
Consequently, they must be propitiated after the cause of impurity has been removed.
They therefore react in essentially the same way as the gorilla.
Perhaps one could envisage the king's cooler in the draught, the lame duck as a kind of super Yuva, the you being the whole of Tibet,
the country being the whole of Tibet and not, as usual,
restricted to the region surrounding the sacred mountain on which the D.A. resides or would with which it is identified.
Summing up, it remains a mystery why this particular term, the meaning and etymology of which remain unsolved.
And designating what appears to be a rather obscure group of gods wasn't chosen at some unknown point of time,
but probably not later than the end of the 12th century by the constructors of the Berne historical narrative as a substitute for the earlier Koula.
Perhaps an answer can be found by considering the political religious situation in Tibet in the 11th to 13th centuries.
This was a period in which Buddhism, with its increasingly influential monastic institutions, gained ascendancy in almost all parts of Tibet.
At the same time, Buddhism asserted itself as at the Benton Institution.
This was the moving factor, the moving force behind the claim.
Pasta as a narrative of the baton imperial period was being constructed.
The claim that the emperors were emanations of Buddhas and Bodhisattvas and that the Tibetan nation had come into
existence with a preordained task to be a haven for the Buddha's teachings is Dharma when its very existence in India,
its land of origin, was threatened. Not all Tibetans, however, were willing to accept this narrative.
Some designating themselves as bumper's and their system of doctrine richel,
a meditation as eternal burn, wish to perpetuate what they believed was the religion of the emperors.
These post imperial bumper's to regard Tibet and themselves as having a sacred mission,
namely to preserve and perpetuate them, no matter how profoundly Vern in this literal sense was influenced by Buddhism.
The conflict of faith. The practise was often perceived by the two camps burn and Buddhism, a conflict which to some extent continues today.
There is therefore not surprising that the Bumper's two created their own historical narrative, radically contradicting that of the Buddhists.
Although the bumper's were deeply influenced by the dominant Buddhist religion, its values and worldview,
they probably wish to avoid choosing a term to designate the protective deity of the emperor.
Which term which was in use when the emperor's adopted Buddhism, in other words, called love.
This might be the reason why they chose Goodner, which must have been and still is the name of an obscure deity or group of their design,
which has no particular Buddhist connotations, but endowing it with entirely new properties.
To some extent, Criminy Essence isn't the majestic Koula of former times and in other ways related to the post imperial Jila.
Thank you very much. That's what I wanted to put before you today.
And this is some topic which, together with many other questions in the drug, Bolingbroke is still a work in progress.
So I'll be very grateful indeed for any feedback, input, etc., criticism, even favourable comments that you may have.
Thank you.