Good afternoon. Welcome, everyone to this treasure seminar, part of the fourth series.
It is my great pleasure to introduce Frank Barnett, a friend and colleague from Norway.
Our pair is professor emeritus at the University of Oslo, where he has served 32 years as professor of history of religions.
His research covers a huge range of topics, but his main focus has been Tibetan burn religion, on which he has published really extensively.
And a proof of that is a very recent book which is just being printed out right now, put together with Dean Martin,
which includes a translation of the historical Chronicle text from the 12th century.
The book is called Drink Proclamation The Rise and Decline of the Roman Religion in Tibet, and has been published by factual publications in Katmandu.
So this is where you should go to get a copy. And I hope very much that I will also show us how the book actually looks like,
because we've been hearing about it over all these years when the work was in progress and it has been a lot of work.
Now, thank you and welcome, everyone.
Now the phenomenon of sacred texts hidden for generations and then discovered and made use of when the time is ripe,
has been elucidated from various cultural and religious contexts in the course of this seminar series.
Lest anyone should think that this is a phenomenon restricted to the Indo-tibetan sphere,
I would like to remind you of the talk by the anthropologist Charles Stewart, which was given on the 3rd of November last year.
It has been downloaded as a podcast so you can listen to it at any time.
In his book, Charles Stewart shows how Greek Orthodox Christian icons have been according to local beliefs unearthed on the Greek island of Naxos.
By locals to whom the location was revealed in dreams.
Subsequently, the icons became the focus of extensive devotion on national level,
and the place of the discovery has been developed into a major pilgrimage goal, which is still is today.
Now a similar phenomenon, but involving texts rather than paintings has been widespread in Tibet since at least the 11th
century and has been the major source of religious authority and prestige until this state.
Such texts are called thermal pressures.
Crucial constituent Parts of the Buddhist and dominant narrative of Tibetan history and
identity are anchored in certain texts that are considered to be such turmoil as we will see.
The same is true in the case of the burn religion.
The phenomenon of turmoil has been explored by a number of scholars such as Janet Gusto, Michael Aris and Dan Martin.
The remarkable book by Tuco the Rim Butcher entitled Hidden Key Hidden Teachings of Tibet.
An explanation of the Term Tradition of the Numa School of Buddhism was published
in 1986 and deserves to be mentioned among the earliest studies as well.
However, Robert Meyer has made a particularly important contribution by opening up the vistas of the larger range of hidden text phenomena,
not only in the Tibetan but in other Buddhist traditions as well, notably India and China.
This broad approach has characterised the treasure seminar and I'm sure it will take a long time for everyone
to digest all the new information and insight which has been present in the course of these lectures.
However, my talk this afternoon is not on the drama of shocking money and its developments in India and Tibet.
The focus is on them. As the adherents call it, Yong dung burn Eternal burn, a Tibetan religion which claims a completely different origin.
The proceeding. I have to make it clear that the term burned is an ambiguous one.
To clarify it, I suggest that we distinguish between four uses of the term.
First, the term boom probably basically means ritual.
But it is also used to designate a cluster of various non Buddhist religious beliefs
and practices on the Tibetan Plateau during the period of the Tibetan Empire.
7 to 9 centuries. These beliefs and practices do not necessarily form a codified or even coherent religious system.
They are documented mainly from the Tibetan Imperial Court, but they by no means exclusively reflect the courtly culture.
Of the centralised Tibetan empire there, evidenced by pillar and rock inscriptions for central Tibet,
as well as animalistic and of particular importance for what we're discussing here.
Ritualistic texts, especially from the cache,
the so-called library of manuscripts discovered in the Buddhist caves at Wang in north western China at the beginning of last century.
With heaven knows something about the rituals of burn in this sense.
But we have no reason to believe that at this time we presented a centralised or well-organised doctrinal system,
nor, as is sometimes maintained, that it had the shamanistic character, even in a loose sense.
It might have had such a character. But the fact is that we do not know.
Second, the term burn may be used, at least for reasons of convenience,
to cover beliefs and practices at the local level in the 10th to 12th centuries.
That is after the demise of the Tibetan Empire. Occasionally, but not always with antecedents in the imperial period.
Most forces ritual and mythological texts,
especially those found in the Dung Stupa Hookah in south eastern central Tibet in 2006 and published in Lhasa the following year.
These texts have elicited considerable scholarly response by, among others, John Barletta, Daniel BORUCKI, Tony Huber and Charles Rambo.
The Guttman texts are important as they,
to some degree bridged the gap between the old Tibetan texts of the imperial period and the scriptures of Eternal Burn,
which constitute a next category. So the third meaning of burn is documented by post 10th century texts and the accompanying rituals and beliefs,
which by then by the 10th century or early 11th century at the latest were in the process
of coalescing probably in central Tibet into a religion styling itself eternal then.
This is a religious phenomenon existing indeed, in some respects flourishing until the present day in Tibet and now also in exile.
And even among Western adherents, it will henceforth be the centre of attention of my talk.
Eternal burn is not unconnected with the preceding category.
That is the governments, groups and so on. But at the same time, this new complex religion borrowed a wide range of cosmological ideas,
meditation techniques and philosophical concepts from Buddhism.
It must be emphasised that in this relationship, Buddhism also received elements from them,
such as the cult of the Loot, the aquatic and subterranean spirits equated to some extent with the Indian Naga.
Finally. There exists a wide range of still current religious beliefs and practices,
chiefly among along the Himalayan margins of the Tibetan Plateau, including Nepal.
There are sometimes, but not always referred to locally as Burma.
These phenomena to some extent continue beliefs and practices from the second category, and they may or may not be influenced by kind of.
Ben Huber in his monumental study,
Source of Life has provided a uniquely detailed study of such ritual specialists whom he
refers to as shamans in Northeastern come in the adjacent areas of ultra natural Pradesh.
The almost vanished tradition and the rituals specialists called new on the chin, high guns, suborder and their vast literary heritage.
The ritual texts should probably also be placed in this category.
It is crucial to distinguish these four meanings of the term burn,
which are related to each other, although to varying degrees, and which are still far from clear.
I would like to repeat that there are no Tibetan texts or inscriptions from the imperial
period that can be securely dated earlier than the seventh century for Common Era.
It is therefore misleading to refer to burn in Imperial Period as pre Buddhist.
Before proceeding. I should make two further clarifications.
First, I consider, as you already will have understood,
that the burn religion that is young burn is a distinct religion in spite of its sharing a large number of elements with Buddhism in Tibet.
My main reason for asserting this is that from the point of view of the adherents of the doctrine, although eternal and unchanging,
was founded as far as our present cosmic era is concerned by the enlightened teacher compassion from the
ruler of the realm of one balloon ring situated vaguely in the western part of a continent of the people.
Hence not at all in India. Moreover, he is believed to have lived many thousands of years before.
Shakir Mooney.
In fact, Shakir Moon is sometimes stated in numerous texts to being a divine Prince was ordered by Trump of Shinra living in one of the heavens,
but ordered by compulsion to take birth in India.
As a human to overcome a demon who is propagating a false doctrine.
The one being so the narrative goes, is born as a prince in the Shakya clan and as such successfully overcomes the demon,
thus establishing Chu that is Dharma, the dharma of shock harmony, which ultimately is no different from its own, but in other words.
But this is according to a prevalent view among the adherents of been simply an ad hoc form of been.
This is why I maintain that it is reasonable to regard burn as a distinct religion.
In this characterisation, I follow the understanding of the adherence to bend themselves.
But of course, as a historian, I have to maintain that, just as in the case of Buddhism.
As it became in the former became dominant in Tibet.
The origins of Yangon. Burma must, in the main, be so in the period of the second propagation of Buddhism in Tibet.
In other words, in the late 10th century and the following centuries.
Given that, according to Byrne, there is ultimately no irreconcilable difference between Byrne and Buddhism.
One may ask why the nevertheless tends to exist, according to Byrne antagonistic relationship between the two religions.
The standard Byrne narrative is that while the Dharma shock community is true and pure,
it was of course at the time mixed with what bumble texts call the evil spells of India and hence became a false and harmful doctrine.
The propagator of this evil to this evil Dharma in Tibet was, above all,
the Indian tantric master, Padma Sumbawa, who gained the favour of the Tibetan Buddhism.
That's a swathe of the latter, to banish the burned priests from his realm.
Thus, by means of this narrative, those who wish to establish pre Buddhist credentials during the second propagation of Buddhism in Tibet would
explain why Berne shared basic elements of doctrine with Buddhism and at the same time explain why Buddhism,
as introduced into Tibet during the Tibetan Empire, was a pernicious and perverted doctrine.
When the priests were expelled from Tibet in the eighth century.
In some deaths, the later young,
the narrative maintained that the priests took some of their sacred texts with them and that they hid others in various places,
mostly in central Tibet. These hidden hidden texts or terma will later be rediscovered or literally extracted in the future,
thus ensuring that the doctrine of burn would be propagated and flourish once more.
This largely parallels the Buddhist narrative, which emerged at the same time.
That is from the 11th century onwards, according to which, of course.
But most notable is the hero, the initial mission master who hid Buddhist texts for the benefit of future generations.
When the study of Burn of Young London was established in the West in the mid and late 1960s,
it soon became clear that this religion, just like Buddhism in Tibet,
possessed a vast corpus of sacred texts dating from various periods,
although none of them could be dated to an empire or even before the 10th century.
It was also clear that a large number of the texts, perhaps the majority, at least of the older ones, were thermal.
However, before we can develop this topic of turmoil further,
I have to say something about two seminal works that were published at this early stage of Urban Studies in the West.
That is in the late 1960s and early 1970s.
The first was a selection of passages translated from Tibetan by David Snelgrove.
With the help of a learned monk fencing number from a 12 volume 14th century work entitled The Zig.
Attributed to a burning visionary Lord.
The new pope was born in 1360, is year of death of a known, but probably 14 six.
These selected passages gave a systematic presentation of the entire end range
of doctrine and rituals organised by the bumpers and what they call bags.
The main ways of vehicles corresponding to the Sanskrit term Yano.
The study of these texts led Snelgrove to the conclusion that Young Bern comprises the
entire range of religious beliefs and practices in Tibet from divination and magic.
The most sophisticated philosophical speculation.
In this respect. The profile, if we can use that term of young Don then,
is very similar to that of the Buddhist humour tradition which emerged as a specific
school during the Lakewood propagation at the turn of the first millennium.
That is at about the same time as younger men and has much the same kind of eclectic or all inclusive nature.
The other work is a translation with an important introduction by something else and Committee of Historical Narrative by Boehm Scholar.
Shards of Glass dating from the 1920s.
Something Gibson himself came from a burn community in the Tibet of Chinese borderlands but settled
into the West by the early 1960s and soon became and has remained a brilliant and prolific scholar.
This story of graphic work is particularly detailed when it comes to explaining how, when and where a large number of burned treasures came to light.
The title of the book is A Treasury of Good Sayings A Tibetan History of the Collections of.
Now combining the rich information in this book, which extensively quotes older sources with the chronological data offered in a tendency,
a chronological table composed in 1842 by the celebrated bumper scholar Naima Tenzing, who was born in 1813.
A cancer which I had published and translated in October in Italia 1971.
It is possible to establish at least a tentative chronological framework for the post-imperial England religion.
A couple of years later, basing myself on a catalogue of the canonical scriptures by the same scholar Numa Tenzing.
I presented a complete, although very summary inventory of all the texts contained in the burn canon,
which is referred to by the Bamforth as the CoQ10, or as with the Buddhists as the conjurer.
The inventor was published in the in the Iranian Journal in 1974.
For each text, the inventory states whether the text in question is a terma and who the treasure finder is.
So by combining this information with the references in the Treasury of good scenes and the chronology of animal testing,
a picture emerged of the burned copies of canonical scriptures.
After this long, but I think necessary contextual presentation.
I shall finally turn to the actual burn on hidden texts, the chronology and classification based on the works of Nick McKenzie.
It is true that a deeper study of the works of other and more detailed catalogues of the 100 which have become available since the 1970s,
would provide many adjustments, refinements and, of course, fresh problems.
But the old line, which I shall present here, would not, I think, be fundamentally altered for those, however,
who would like to study more detailed catalogues, not to mention the composition and competence of the entire uncontrolled,
I refer to the introduction written by Dan Martin in the work call entitled A Catalogue of the Burn Conjurer,
edited by the then Martin Yasuhiro Nagano and Myself, published in Osaka by the National Museum of Knowledge in 2003.
According then to burn narratives, the coming to light of hidden burned texts began in 913 of the Common Era.
Personally, I feel the data can be questioned as perhaps being somewhat early.
Be that as it may, the earliest discovery, at least one of the earliest occurring to younger burn took place at the Buddhist monastery of Summit,
a monastery dating back to the eighth century.
The protagonists here are three errant monks, Axelrod says.
Transcript. Asked audio from the pope. We're not pompous at all.
Their sole purpose, it said, in coming to some you, was to obtain gold by fair means or foe.
At some you they found a box and stole it in the belief that it contained gold to their disappointment,
one must assume the contents turned out to be books.
So later they exchange some of the books for food and continued their wanderings.
The colourful account of this event, as narrated in the Treasury of Good Sings and translated by something else, and Kermit is worth quoting.
It gives an impression of the authenticity, not least because of the complete absence of supernatural elements.
Special reads a somewhat abridged quotation from this text.
Because of news reaching the ears of the three Nepalese or Chaudhry house that one could get all the gold wanted in Tibet.
On inquiring they were told that in some year there was a lot of gold.
They went to some you. As they were performing circum ambulation and the like.
The custodian of the temple led them into the temple and then went away, closing the door.
The Met Police saw a box sealed with bronze and lifting it.
They found it was very heavy. Thinking it must be gold.
They took it to the place in the valley. And then them there.
They broke the seal, looked inside a tiger bag, a leopard bag, and the bareback were revealed.
On being open. They were found to be full of burnt texts. Then they proceeded to turn on.
By the time they arrived there, the rituals had run out. And so one stayed behind to look after the bags.
And as the other two were searching for food. They heard drum beats in the village.
They asked what was going on there and were told that the one who called Taiji to sing was performing a rite.
They told him that they had some burnt texts and we're going to give them to him in return.
In return, they begged for food, so he gave them beer.
And though the barley flour and the carcase of meat, they returned with him and told him it could take one volume.
It took out one volume from the beer bag. It was the burn rate of the body.
So the basic text together with its concrete.
In the report. It is worth noting that this discovery, if we may call it that, was made at some gave the importance of this monastery,
the oldest in Tibet founded by the in Patrice on death sometime in the latter part of the eighth century is well known.
In the letter religious epics centring on Padma Sumbawa and the establishment of Buddhism in Tibet.
It is, at least in some sources not written,
but soon after its foundation not only Buddhist but also burned texts were translated into Tibetan as some of the Buddhist texts,
translated, of course, from Sanskrit, and the text translated from the language of Changchun.
Now, Shanksville was a kingdom conquered by the Tibetans in the seventh century and subsequently considered by the Danes of Jordan,
burned once they appeared on the scene as a realm where their texts had been preserved for centuries before finally being translated into Tibetan.
This is supposed to have happened in the Temple of Overlook at Borough at some year on the orders of Emperor Jesus on deaths.
In fact, the burn, the historiographical narrative, which I refer,
which honour kindly referred to in our introduction, that from the 12th century Tempus proclamation,
and which is probably earlier than the fully developed Padma Sumbawa epic emphasises
the ambiguous relationship of the Emperor towards Buddhism as well as both.
In any case, there's no doubt that in the 10th or 11th century.
There was a period of change and innovation in Tibetan history in the course of which the multiple
religious traditions from which ultimately there is within schools emerged as well as the.
Not only the somu terma found by the three police search areas,
but a number of other early hidden treasures appeared to have been discovered by accident.
Thus, in 1962, a crack in the pillar at some year disclosed the texts which Cole younger Kamal is considered the discoverer.
We also have texts buried in the ground being discovered by hunters digging for a stone, perhaps to make a fireplace.
Having no interest in the texts, they simply sold them.
Likewise, we are told, of a group of Buddhists in the 11th century who are looking for Buddhist texts yet about zong moussa.
But finding only burned texts is so. We also hear about guidebooks.
Caution often come across by chance, which describe how to find a particular turmoil.
This was the case with the Treasury revealed a quarter W was born in 2024.
Who discovered texts a puddle in present day become The guide was given to him by his father.
So it's quite a prosaic thing. It was given to him in compensation for not legally recognising his son as legal U.S.
So he got this guide and they set off reached Puddle and the Treasury of Good Sayings tells us that I quote.
He began to dig according to the measurements in the guide.
He found a rocky cave with four doors inside the first store.
There was a built in the second and upright bill in the third, a horoscope chart and the fourth razor with a flat bell.
The repaired bone texts with upright fill, Buddhist texts, horoscope chart, astrological texts, and with the razor medical texts.
It's worth noting that the burn texts constitute only one part of the texts discovered.
This is often the case with early abandonment.
It is possible to see the succession of three stages in the history of the appearance of hidden texts in the religion in the period,
and focusing on that is from the 10th to the 14th century.
The first period is the one we have already dealt with. That is the period which we can cross of a model assigned to the 10th and 11th century.
In a number of cases, these texts came to light by chance, and the discoveries are characterised by the absence of supernatural elements.
The individuals who make the actual discoveries are often depicted as unaware
or uninterested in the texts which have unexpectedly come into their hands.
And they sometimes seem to be at a loss. What to do with the. However, after this initial period in the course of the 11th and 12th century,
the discoveries tend to be surrounded with increasing frequency by supernatural phenomena such as premonitory dreams, visions, prophecies, said.
An extremely important figure at the beginning of this second period, which to some extent overlaps with the end of the first is change in Lugo.
He's a key figure in the history of them. Hidden texts.
And this discovery, dated to 1007 ten, include numerous important texts.
What distinguishes. Him, however, was that the discovery was preceded by several years of preparation,
culminating in the series of visions in which supernatural beings of various kinds revealed the place with a cache of texts.
The terma where had. Since Beluga has been studied in depth by Dan Martin in his book Unearthing Bernard Treasures, published in 2001.
And I recommend this work to anyone who is interested in the broader phenomenon of karma.
Here's an excerpt from a 14th century text quoted by Dan Martin, which purports to reproduce Shanshan Lugar's own words.
So I quote, When I reached my 13th year, my father said, You and Hunka run the log of epic white Dungeon and.
So with that said, we went. I left Gecko to pick Jim and I went to find timber in a further valley where a voice spoke from the sky saying,
Shin Luger, Shall I bestow the spiritual power on bone of bone?
The place where I stood shook and the crevice in the rock was filled with liquid, thinking this to be the spiritual power.
I kept it secret, even from my parents.
Then I read the bridge a bit here, then followed six years of various adventures during which he became partly crippled, duties back being broken.
He then turned to religion and requested various teachings and initiations from above.
As a result of this, his spiritual power, which had been lost, reappeared.
However, his father died. So to spend several years on the memorial observances and that he had to marry.
But after some years, supernatural signs started reappearing, such as I quote a black woman,
the locks of hair pressing against her shoulders, her angry fangs bared as if ready to eat something.
Undaunted, he continued on his way, and the place called Drucker the good.
He was met by many children with turquoise ornamented topknot and women dressed in fine white cloth.
They prostrated offerings as gathered flowers.
I sat without expressing delight in this, and they disappeared so that I had no idea where they went.
Finally, after many similar visions, is led to a rock under which a textual treasure was hidden.
It was covered by a large boulder which was able to remove the night coat below.
That was another square boulder with two swastikas drawn on it.
1 million. The other in Crystal. I took the boulder out and there were two small boxes in the larger box where many burn texts.
But no sooner had you taken them out, then they disappeared.
I continue to quote the textbook. In the evening, a black woman and the black man came and said, Do not take away these things of ours.
When you extract them, set up as their substitute a white sheet with brilliant eyes and the white duke with red forehead spot.
Apparently it was not prepared to offer the substitute, so he took only the smaller box, leaving the big one in its place.
In the small box, he found a number of important contexts.
It is somewhat puzzling why the box was called small,
since the sheer weight and volume of the texts it is stated to have contained
would have been significantly heavier than one person could even possibly carry.
At other times, the part played by the supernatural was more discreet.
Thus, in 2067, a shepherd later known as Gentium showed up.
Dorji followed a ray of light which led to a crack in the rock and thus discovered a quote, a cave full of volumes of books all around the walls.
In other words, physical texts were found in the physical place, but only thanks to a supernatural sign, a ray of light that comes out from the crack.
The name of this particular treasure discoverer, Sharp Doji,
suggests that he might in fact have been a Buddhist rather than the bumper once again
indicating that the borderline between the two religions was not particularly rigid.
It is not necessary to enumerate all the following Caterham, but two points should be mentioned.
First, often only a certain part of the treasure in question was actually extracted,
so it is implied that the remainder was left in place awaiting discovery later at a suitable time in the future.
Thus the rediscovery of the teachings of burn is not yet the completed process.
Second, the Guardian elite is watching over the treasures, sometimes prevented the original texts from being removed,
only permitting the Turton to copy them in situ, thus ensuring the possibility of the rediscovery in the future.
A third stage in the history of Burn of the Burn Hidden Texts was initiated at the beginning of the 12th century with the appearance of texts
which was said to have been orally transmitted into people that is dictated to the curtain by supernatural beings in the course of revision.
This is not really a third stage in the strictly controlled chronological sense,
but rather a new category of discoveries, which to some extent overlaps with those of the second stage.
The point here is that that we are dealing not only with a quantitative, but above all a qualitative increase in the supernatural element.
In the process of revelation, we hear of texts being transmitted orally.
Apparently for the first time in the case of a treasure discovery called Jeremy Neiwert,
to whom they were said to have been transmitted but temper nunca.
The air is unknown, but it most likely would have been early in the 12th century as this person discovered other texts in 11 eight.
Another oral transmission from the same period was bestowed on a certain number.
Bunyan was born in 1008.
The follows an unbroken series of other visionaries to whom Texas dictated the supernatural begins.
For the 12th century alone. The treasurer of good sayings mentions that this six among them the important figure of Milton Ponzi Goodson.
In the second half of the 14th century, we find a group of particularly important visionaries key from being a composer.
The new pope was born, as I said before, in 1360, and among whose transmissions accounted not only the 12 volume ZG,
which is negative, took excerpts for his book, but also numerous other texts.
Finally, certain other texts accepted as authoritative are regarded as having arisen in the mind of treasure finders without any divine mediation.
This is referred to as Gong Paracha.
Or simply as luminous letters worker Yeager Bumper, which sort of descend into the mind of spontaneously of the treasure,
discover a subgroup of this kind of revelation consists of texts written in what is called symbolic
letters like which are the ciphers deciphered by the recipient in question is just like a few syllables,
but they contain the whole text once they are read and deciphered and reveal the contents to the treasure.
Discover. Or there can be texts which are said to have been written in the script of the Pure Gods.
So the treasure, this discovery, someone was able to read that script when the texts arrived in his mind.
Sometimes the entire group of non-material revelations, with or without divine intervention, are called gold, their mental treasures,
as opposed to texts which exist physically before being discovered again, with or without divine intervention.
The latter texts are known as succour Earth prejudice.
The main part of this survey will end with the 14th century,
because that seems to be the century in which a selection of the vast range of texts
which were already in circulation and then were constituted as a canonical corpus.
The criterion being that the chosen texts were considered to be the actual words of the ultimate authority of the doctrine,
namely the word of compassion. This corpus, as I've pointed out, is still known as the Gherkin alternative, thus the conjurer.
And it was created more or less at the same time as the Buddhist culture, except, of course, that the source of authority was different.
The Buddhists tracing the texts that they accepted back to Yemeni.
Just as in the case of the Buddhists, the formation of the scriptural canon was a slow process,
with texts claimed by some to be authentic, ending up by being rejected.
Similar controversies took place among the Buddhists,
resulting in the collection of the Enigma double a collection of countries which was gradually constituted within the normal school,
but were rejected by the editors of the Buddhist counter in the 14th century as not being authentic translations of Indian originals.
Regarding some of the controversies in the burn community.
The Treasury of Good Sayings quotes the verse warning else that liquidated the country is full of false lying and specious textual treasures,
and such as have no knowledge of the doctrine and are fond of arguing and the women.
Let's One should be led to believe that discovering hidden treasures in the context of boom is a phenomenon which only belongs to a distant past.
I would like to quote from a contemporary eyewitness account of the disclosing of a treasure.
In this case consisting not of texts but objects by female bond treasure discoverer in Compal in southeastern central Tibet in 1986.
The witness in question is Sponge Hannah,
a lady from Australia who in September 1986 encountered the group of Tibetans in both were planning to make a circumnavigation of the sacred mountain,
the berry in southeastern and central Tibet. This mountain, as the name indicates, is particularly sacred to Bumpus.
The group was led by a woman named Coach Wang, who was considered to be a Tatar.
Actually, she was the youngest of five children of a famous Turton, whom John Doe Delingpole, who lived from 1901 to 1956.
Who had revealed treasures at the in the past.
Her brothers referred to my spend Hummer Hummer as shrimp butcher.
As we know from other sources, his name was Moon Jealousy.
Not long after spend, Hannah's encounter with her cocky one who passed away between 1987 and 89.
China has given a lively account of the days she spent with an extraordinary Tibetan woman in an article entitled Amongst as the Sky.
The term A Tradition in Modern Tibet. You'll see the full reference in the moment.
Of the cup. She writes that after a couple of days of walking,
the group which span Hannah had joined reached the circum ambulation park of the following the track for a day or two.
Reached a rock which condo asserted contained a thermal.
At this point, I shall quote a passage from Spain Hamas account.
The shrine was quickly assembled. About 50 yards from the rock.
Biscuits, sweets and fruits were laid out on a large cloth.
At the head of a cloth, replaced some pictures of Earth as part of lamps,
a framed photo of the father and the women butcher and butcher's ceremonial dagger called a papa.
At least 100 people were gathered on a narrow path.
Vultures were seen wheeling in the sky above, and this was taken to be an auspicious sign for them.
As the weather cleared, candles suddenly got to her feet and began moving towards the rock shed,
stripped to the waist, and was carrying for impetuous papa.
When Condor reached the Rock, she struck it with a purple mouth violently, but as if testing it as she turned momentarily to face the crowd,
a delicate but the resting sound of a clear small bell rang out, soft, quickly fading.
As soon as it sounded,
kind of climbed a little way up the rock and began striking it again as Benjamin Hammer was able to take a few photos of this event as it happened.
She doesn't give captions, but I imagine this is more or less at this moment when she is tough way up the rock and strikes it for the second time.
A noticeable thrill passed through. The crowd has come to remove the slab of stone.
This caused my stomach to drop almost as if I were watching surgery being performed.
Conrad removed several more slabs of stone, perhaps five in all.
Then she reached into the cavity she had made and turned back to the crowd, holding her hand aloft for all to see.
She had removed a small silver figurine, perhaps two inches high, as the crowd chanted with fresh enthusiasm,
reached into the cavity again, this time produced a Dodger about the same size as the figurine.
I imagine this is more or less the moment which is described here.
It is impossible to describe the feeling which swept through the crowd then, and it was impossible not to be caught up in it oneself.
For a while I don't think I really knew where I was until the crowd about me began to swarm forward to see the two objects come to a head,
held them up one in each hand as the crowd gathered around her, offering scarves and valuables.
There were subsequently replaced in the rock in exchange for the sight of.
At this point, I leave the account.
For the purposes of understanding the phenomenon of terrorism,
it is a little important whether the Empire SEALs was simply the result of sleight of hand.
What is important is to note the mechanism of the discovery, which is entirely in accordance with what we might call classical term discoveries.
And equally important, that the group of pilgrims, for whose edification the discovery was made,
expressed strong emotion and unquestioning faith in the supernatural nature of what they had witnessed.
It is also worth noting that Ben Hannah writes that when the crowds came to receive the
blessings of Condor and Butcher after they had returned to the local administrative centre,
I quote, We noticed that they dealt with Buddhists and Bumpus alike, showing no religious partisanship whatsoever.
Once, for blessing a prayer, we'll ask its owner whether he revolved it clockwise or anticlockwise,
but is visiting burn in progress so circumvented and circumnavigated anticlockwise as the bump was still.
Espen. Hannah's account illustrates the term tradition is often basically non-sectarian, although it's identifiable as either Buddhist or.
As far as the burnt tradition is concerned, the burnt term a tradition was, especially in its initial phases,
frequently free of supernatural elements or circumstances which might at least suggest that
its origins perhaps are to be found in texts which in fact had been physically in the way.
However, as we have no hidden text that can be firmly dated back to the imperial period,
the question still needs to be answered why and when the text we had.
Perhaps the period during which they were hidden away did not last very long.
Or perhaps they were not hidden at all. But they emerged together with the narratives of the discovery narratives that
served to establish their authenticity in terms of pre imperial period origins.
If this question is ever to be solved, a lot of research still remains to be undertaken.
Research, which has still hardly begun.
It's my hope that my certainty that this whole series of lectures on hidden texts will inspire many scholars
to pursue this kind of research in what is truly a very important but also very fascinating field.
Thank you very much.