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Oh. You.

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So welcome, everybody, to this,
which is the first talk

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in our new seminar series
with some of the audience and tidbits

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and like the treasure seminar
that we have been running.

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This will also be, recorded and available
in the form of video podcasts

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from our website,
from the Oxford Podcast site,

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and also from Apple Podcasts.

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The peddler some of the ornaments
a Bit seminar applies various approaches

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to the personal of some of us in history,
myths and ritual.

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An additional focus is on the regions
of Kashmir, with the honor

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in Tibet and their mutual religious,
intellectual, cultural, economic

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and political interactions
through the tantric era.

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And our approach will be suitably wide
and interdisciplinary

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for such a truly vast topic.

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So we are really delighted

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to begin our series with one of the main
contemporary academic, Padma.

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Some of US specialists, Doctor Dan
Hirshberg, who will be talking on Padma,

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some of his names, Himalayan syncretism
and the apotheosis of the first guru,

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then his

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teaching associate professor of Tibetan
Studies and associate

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Faculty director of Himalayan Languages
in the center for Asian Studies

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at the University of Colorado, Boulder,
where he integrates contemplative pedagogy

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and high impact
learning experiences into his courses.

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His research centers on cultural memory,
the narrative of Tibet's

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conversion to Buddhism, and the apotheosis
of its protagonist, Padma.

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Some of the in literature and iconography.

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His widely cited book
Remembering the Lotus

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Born Padma, some of it
in the History of Tibet, Golden Age Wisdom

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Publications, 2016,
one honorable mention for the Gene

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Smith Book Prize
from the Association for Asian Studies.

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So then, thank you for so kindly
taking time

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out of your very busy schedule to offer us
this talk today, and over to you.

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All right.

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Well, thank you Rob and Kathy and Uniao
for organizing this series.

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And good moment, everyone, wherever we may

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be, whatever country, whatever time zone.

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Today I'd like to share with you,
some of my prior

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research
on the eight names of Padma, some Baba.

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And then I'll also lead in a little bit
with, some of my current research

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and explorations of Guru Drop Bomb
or the Fierce Guru.

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So, as many of us know, Padma,

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some Baba, the eighth century

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Lotus born tantric master credited
as the catalyst for establishing Buddhism

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in Tibet, has been known by several names
since his earliest documentation.

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Various Dunhuang manuscripts reference him
as Padma, some Baba, some Baba,

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and Padma Guilbault. The Lotus King.

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He is also celebrated as a master
or acharya, a fourth level knowledge

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holder of the Great Seal
and a second Buddha.

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It is generally accepted that
these names and distinctions were shared

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by a single historical individual,
whose apotheosis significantly expanded

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his role and renown in the centuries

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that followed the ninth century
collapse of the Tibetan Empire,

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though it cannot be completely ruled out,
perhaps, that some number of Indian

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Buddhists
sharing a similar time, tantric aptitude,

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range of activity
and or nomenclature were later conflated.

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Building off the

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character traits and appellations
recorded in early sources.

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A vibrant biographical tradition
coalesced from the 12th century as Padma.

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Some.

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Baba's brilliant potential
was acutely focused through the creative

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matrix of the Tibetan Imagineer Nasdaq

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Young Rel Nyima, as their

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live from 1124
to 1192 composed the Copper Island

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or Zong Ling Mom as the first complete
autonomous biography of Padma.

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Some Baba's activities in Indian Tibet,
like clear

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light passing through a crystal room,

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young ruler refracts

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Padma some Baba into a spectrum
of aliases, titles and epithets

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that serve as episodic signposts
in the narrative progression of his life.

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Excuse me.

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Eventually,
among his most definitive details,

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a selection became normative

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as the eight names of the guru, the guru,
and yet these were further enhanced.

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Envisioned in popularized

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by their iconography,
which has been remarkably stable

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throughout Himalayan Buddhism
for centuries.

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And yet such high degrees of consistency
and ubiquity belie

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how little has been known
about the introduction, elaboration

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and delimitation of this revered rubric,
both textually and iconographic. Li.

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Copper Island

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has long been recognized
as the font of Muslim Baba's names

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and epithets, aggregating and elaborating
but not delimiting them

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as recollected
at the end of his Stainless Proclamations.

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Biography.

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Yang rel first discerned a restricted set
of eight Muslim babas during a meditative

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vision late in life, apparently
after the copper Island was complete,

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he encounters eight distinct aspects of
and names for Padma some Baba,

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which are positioned in the mandala

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array of the cardinal
and intermediate directions.

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Yang-Mills
vision appears to be the earliest extant

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application of the Eightfold framework
that would come to define Padma

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some baba if the subsequent treasure
reveals, such as Guru Chuan 1212 to 70,

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and eventually
the entire Tibetan tradition.

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As with every inquiry

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concerning the elaboration of Muslim
Baba lore, we must turn to its wellspring.

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The 12th century treasure
reveals an young realm

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and its first complete biography of Padma,
some Baba Copper Island

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in it, and young rel compiles diverse
appellations for Padma,

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some Baba, which are neither
delimited by number nor defined as a set.

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The multiplicity of his names lacks
any organizing principle,

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but Muslim Baba simply receives them in
accordance with key moments in his life,

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especially in the first five chapters that
describes early years in greater India.

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The processing of new epithets ebbs
during his Tibetan Sujan,

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even when the circumstances
that inspire a new name for Padma,

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some Baba, are extraordinary,
the basic context of its bestowal is not

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new names, epithets and titles are offered
in context of enthronement,

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ordination, empowerment, praise,
and other forms of tribute.

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As is customary,
as evidenced by the chapter

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headings from an exemplar of Copper
Island's earliest reception.

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His most generic designation
is Master Padma or Lope and Panna.

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When discovered on the pistol of a lotus
and adopted by King Indra,

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he receives the royal title
Prince Tokyo Doorjamb

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or Lake borne Vajra.

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Where

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lake borne is a synonym for lotus
or padma.

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While this name is untested in Dunhuang
manuscripts, it is cited as the author

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of a commentary in the Tibetan
canon translated during the Imperium.

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Moreover, this commentary is placed
before another text, sometimes

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attributed to Padma, some Baba and Noble
news of methods which Rob and Cathy

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have worked on, a version
of which was recovered from Dunhuang.

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The commentaries colophon for
is an alias for Tokyo Dorjee,

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the skull garlanded Padma tottering,
who emanates a powerful influence

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upon a young realm, Shillong
and subsequent treasure, reveals Padma.

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Tottering
also makes an appearance in Copper Island,

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yet he is not counted
among most standard sets of Padma.

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Some Baba's eight names

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proceeding from Padma some

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birth into another famous episode
not long after his glorious anointment

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as heir to his adoptive father's kingdom,
the prince flings his trident,

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which karma carries down

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into the skull of a minister's infant son,
killing him instantly.

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Padma sambar was banished
to the charnel grounds,

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where he subsists on human corpses
for both sustenance and attire.

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While engaged in meditation.

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The local population fearfully designates
this grotesque, terrifying

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aspect as the human devouring demon
Sirin Shan, the shadow.

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The taxonomy is cogent, yet
the name is curious.

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A contemporary
by the same name is Nalanda,

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venerable abbot at the time
renowned for his monastic purity,

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who proposes putting Muslim Baba's
invitation to Tibet.

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Later in the same narrative.

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Welcome by the skinny is punished.

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Some Baba in demonic aspect cavort across
the charnel grounds and gains empowerment

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under the secret name Dorjee Drug,
but sell

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the first the Muslim Baba's explicitly
fierce aspects and one whom we will return

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to later as an autonomous yet
of special focus for young rel.

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Beyond the narrative.

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As Copper

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Islands plot progresses, pan Muslim
Baba traverses the Indian subcontinent.

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But Gaia, for a brief foray
onto a conventional path,

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he goes forth as a monk,
albeit under a hasty, a tantric master

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of the fierce deity Vajra Kealia,
and receives ordination name shock Sangay.

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This conflicts with later hagiography,
where shaky Sanjay trains and veneer

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under the historical Buddha's attendant

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Ananda, circa
the fifth century before the Common ERA,

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an anachronism that inserts Padma and Baba
into prophecies

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that predict his arrival
as a direct emanation of shocking money.

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Buddha

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on Young Rail encapsulates Padma, symbol

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of his activities within the span
of a single human lifetime.

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Subsequent biographers employ
this prophecy to assert his immortal ity

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and their accounts.

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Padma son Baba appears soon after
the death of the Buddha and still resides

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even today on charmer on the southwestern
subcontinent of our world.

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In the idealized Buddhist universe,

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as pompous and Baba's Lord develops,
it weaves elements

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from diverse and sometimes conflicting
sources into single narratives,

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extending his life
from a time into the timeless.

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Despite

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a brief engagement with exoteric
Buddhism, is shock Yat sen game,

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and Baba swiftly shifts
in the same chapter and back into hardcore

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esoterica, receiving diverse yoga tantric
transmissions from various masters.

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In ordained, Genie blesses him to attain
the body order level of Maha mudra,

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replicating a detail evidenced
in the Dunhuang manuscript.

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Then, having received numerous
transmissions, including each of the eight

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instructions or cup
get from their designated lineage holders,

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the reinvigorated tantric is empowered
under the secret name

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Lode and Chuxing.

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As the tantric load
and same part Muslim Baba

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sets off for the kingdom of Zohore
in search of a consort,

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where he is condemned
for for seducing the local princess.

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Mandala bound and burned at the stake.

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Together, the Master and Mandira
are soon revealed unscathed

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the top of Lotus at the center of a lake,
thus born again

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Muslim Baba is praised by the king,
a whore as Padma, some Baba Padma Jong

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name, and Toki adore

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J, his original birth name acquired
upon discovery by King in Rhodium. Him.

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Although

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Copper Island provides few descriptors
for iconographic inspiration,

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these two aliases come to share his most
definitive iconography

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as a moustachioed lotus crown hunter.

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Ka was featured as the central figure
in many compositions.

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Palace and Baba
then returns to his homeland

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with Diana, from which
he had been expelled for infanticide,

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having transgressed
the terms of his sentence, Padma.

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Some Baba again is burned at the stake,
survives, and regains his line.

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To the throne is Padma, though
the Lotus King.

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He is noted here
for his primary adornment,

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a Garland of skulls,
and so receives the name Padma.

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Tottering Lotus skull Garland.

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Though this item is excluded
from visual depictions of Padma Guilbeault

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in standard compositions.

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Of the eight names,
Padma Guilbault is the iconographic

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pairing for Lord and Choksi.

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They parallel each other on opposite
sides of the central figure,

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both clothed
in the billing robes of royal attire.

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While this is consistent

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with Pamela Gill Poe's narrative arc,
it is incongruent for Loden Choksi,

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whose story singularly underscores
his tantric acumen in the charnel grounds,

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Abigail bows to inherit the throne
at the epicenter of his father's kingdom.

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Thus his royal attire is cogent.

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Conversely, Loden
Choksi thrives in the liminality

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of the charnel grounds
at the fringes of society and beyond.

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Mundane law.

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Having converted
the kingdoms of northwestern India,

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Pemba, Guilbault, or touring journeys east
once again to debate the Hindu esthetics

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of but Gaia in reverence of his logical
and theological victories,

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the Buddhist Pandita praise him as Sanjay
Dutt took the lion's roar,

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proclaiming his supremacy of Buddhism over
competing sects.

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This is the second of his two fierce
aspects, consistently depicted

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as a monstrous dark blue Buddha
engulfed in flames, these characteristics

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extend from the force of his victory,
rather than any explicit visual cues.

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In Copper Island.

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Elsewhere on the early reception of Copper
Island Padma, some Baba is identified

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as a magically emanated Buddha body,
a tropical or pneumonic fire, and later

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in Tibet, Emperor trees on debts
in equates him with the celestial bodies.

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Confirm have a look at test from
John Resig, the Great Compassionate one.

228
00:13:02,375 --> 00:13:05,833
While later editions of Copper Island
include even more names and details,

229
00:13:06,166 --> 00:13:09,083
this covers the range of about a dozen
names and epithets for Padma.

230
00:13:09,083 --> 00:13:09,625
Some Baba.

231
00:13:09,625 --> 00:13:14,166
In its earliest reception, nowhere does it
list them as a set or suggest a limit.

232
00:13:14,958 --> 00:13:19,625
Six of these names would become normative
in the eight name rubric Toki, adore, J

233
00:13:19,708 --> 00:13:23,666
Shakya, Sangay,
Loden, Choksi, Padma some Baba or Padma

234
00:13:23,666 --> 00:13:27,083
Jiang name
Padma Guilbault and Sanjay Drydock.

235
00:13:27,708 --> 00:13:29,333
George Rollo is absent.

236
00:13:29,333 --> 00:13:33,083
This name was unknown to Niyang realm,
or at least has not yet been discovered.

237
00:13:33,083 --> 00:13:36,083
Among his surviving materials,
but his place is held

238
00:13:36,083 --> 00:13:39,708
by an explicitly fierce
antecedent guru droplet cell,

239
00:13:41,458 --> 00:13:43,041
precisely one aspect

240
00:13:43,041 --> 00:13:46,916
uniformly included across all iterations
upon Muslim Baba's eight names.

241
00:13:46,916 --> 00:13:50,750
It is conspicuously absent here
Nima Osier,

242
00:13:50,750 --> 00:13:52,791
which is none other than the given name
of Padma.

243
00:13:52,791 --> 00:13:52,916
Some.

244
00:13:52,916 --> 00:13:55,916
Baba's original biographer, Young Rome.

245
00:14:06,208 --> 00:14:06,666
Younger only.

246
00:14:06,666 --> 00:14:10,416
Malaysia's elaboration of Padma symbol,
the Lord and literature are among his most

247
00:14:10,416 --> 00:14:11,958
celebrated contributions.

248
00:14:11,958 --> 00:14:15,166
But the eight Names rubric itself
does not stem from Copper Island.

249
00:14:15,750 --> 00:14:18,458
Instead, in at least one example,

250
00:14:18,458 --> 00:14:21,583
he envisioned an octet of Padma,
some Baba, very late in life.

251
00:14:21,583 --> 00:14:25,625
Apparently, after that text was complete,
corroborated by young males.

252
00:14:25,625 --> 00:14:28,500
Two biographies
he elected to retire from his treasure

253
00:14:28,500 --> 00:14:32,625
seeking peregrinations and public duties
in his 40s to spend the final 2

254
00:14:32,625 --> 00:14:35,333
to 3 decades of his life
in meditative retreat,

255
00:14:35,333 --> 00:14:38,250
primarily above his home
base in Hermitage, Molekule,

256
00:14:39,625 --> 00:14:42,625
in south
central Tibet's Little Rock region.

257
00:14:42,625 --> 00:14:45,875
While young Royals most cited biography,
The Clear Mirror,

258
00:14:47,041 --> 00:14:50,291
scarcely describes
this period, the last third of young royal

259
00:14:50,291 --> 00:14:53,666
Stainless Proclamations presents detailed
first person accounts

260
00:14:53,666 --> 00:14:57,041
of his meditative experiences
during his final decades in retreat.

261
00:14:58,375 --> 00:15:01,583
In the vision most relevant to the present
discussion, Young Real recounts

262
00:15:01,583 --> 00:15:03,416
that one evening he witnessed countless

263
00:15:03,416 --> 00:15:07,416
karmic and gnostic archenemies
gather one among them steps forward.

264
00:15:07,416 --> 00:15:10,500
They declare that she and young rel
share a profound connection.

265
00:15:11,041 --> 00:15:15,125
She declares, karmically endowed
magically emanated you again.

266
00:15:15,291 --> 00:15:18,125
You and I are bound by the same oath.

267
00:15:18,125 --> 00:15:22,708
In the eight abodes of the great charnel
grounds are the eight manifestations,

268
00:15:22,708 --> 00:15:27,083
or perhaps positions of Guru Padma
in practicing yogic discipline.

269
00:15:27,083 --> 00:15:30,916
Let's proceed there to request
an introduction to the signs and meanings.

270
00:15:32,166 --> 00:15:33,000
The context here

271
00:15:33,000 --> 00:15:36,875
structure is a mandala in reliance
upon the cardinal intermediate directions.

272
00:15:37,250 --> 00:15:38,208
While Padma, some Baba's

273
00:15:38,208 --> 00:15:42,250
epithets and Copper Island are restricted
only by the number of name worthy events,

274
00:15:42,666 --> 00:15:46,208
young rels vision spatially defines
and delimit a set of eight

275
00:15:46,208 --> 00:15:49,208
in accordance with the mandalas
directional architecture.

276
00:15:49,708 --> 00:15:52,500
Young rel accepts
a Somalia bound wackiness invitation.

277
00:15:52,500 --> 00:15:54,625
Then they merge invisibly and arrive

278
00:15:54,625 --> 00:15:57,958
at the first of a charnel ground
to the east, as is customary,

279
00:15:58,708 --> 00:16:00,791
proceeding from charnel ground
in Toronto, ground

280
00:16:00,791 --> 00:16:04,333
tracing a clockwise circumnavigation
from the east to the southeast,

281
00:16:04,333 --> 00:16:07,333
and so on, a formula is repeated.

282
00:16:07,583 --> 00:16:11,291
Young rel encounters a yogen, for whom
he provides terse visual cues

283
00:16:11,291 --> 00:16:14,541
that hint at his identity
as one of the Indian Maha sisters.

284
00:16:14,958 --> 00:16:17,541
Then he requests instructions

285
00:16:17,541 --> 00:16:18,208
in response

286
00:16:18,208 --> 00:16:19,541
the yoga and introduces himself

287
00:16:19,541 --> 00:16:23,750
by name, thereby confirming his status
as an enlightened master, but defers

288
00:16:23,833 --> 00:16:27,083
young rel towards an emanation of Padma,
some above a short distance away,

289
00:16:27,416 --> 00:16:31,500
who comfortably abides in the cool
shade of a tree, each of its own variety.

290
00:16:33,416 --> 00:16:36,291
Gazing over as directed by the Siddha,
young rel describes

291
00:16:36,291 --> 00:16:39,708
first impression of each pod Muslim baba
before the master intones

292
00:16:39,708 --> 00:16:44,416
a mantra and states his name as preface
to three lines of esoteric instruction,

293
00:16:45,583 --> 00:16:47,458
progressing around the mandala
to each Padma,

294
00:16:47,458 --> 00:16:50,875
some baba, all but the final one finds
precedent in young rules.

295
00:16:50,875 --> 00:16:55,083
Copper Island, the first eastern aspect,
introduces himself as PEM,

296
00:16:55,125 --> 00:16:59,083
a young name, and his Siddha
attendant is Indra Bodhi or Indra Booty.

297
00:16:59,500 --> 00:17:03,041
The Maha Sita, sometimes conflated
with Padma and Baba's adoptive father.

298
00:17:03,958 --> 00:17:07,708
None of Pama journeys now iconic vestments
or implements are described.

299
00:17:09,166 --> 00:17:13,250
Young are only notes a jeweled miniature
bump upon the crown of his head,

300
00:17:13,583 --> 00:17:17,250
a mark of the great man that is absent
or at least unseen in the iconography

301
00:17:17,250 --> 00:17:18,958
of this particular aspect,

302
00:17:18,958 --> 00:17:21,958
who dons a lotus shaped crown
that would thus conceal it.

303
00:17:22,416 --> 00:17:24,958
The first encounter concludes
with Pama Jong

304
00:17:24,958 --> 00:17:28,958
symbolically instructing the detainees
by silently raising a lotus.

305
00:17:31,583 --> 00:17:34,208
As young rel proceeds around the mandala,

306
00:17:34,208 --> 00:17:37,750
each Siddha attendant introduces him
to a distinct aspect of Padma.

307
00:17:37,750 --> 00:17:42,000
Some baba, who is formulaic,
introduced by name head ornament,

308
00:17:42,291 --> 00:17:45,625
and a hand implement
that serves as a pedagogical device.

309
00:17:47,625 --> 00:17:50,750
While seven of these eight
aspects are named in Copper Island

310
00:17:50,750 --> 00:17:54,458
as well, a few of their features
relate to their normative iconography.

311
00:17:54,958 --> 00:17:57,958
The only one bearing a hand implement
that may have contributed to later

312
00:17:57,958 --> 00:18:02,250
depictions is the eighth and final part,
Muslim Baba Najma, as their.

313
00:18:03,416 --> 00:18:06,125
It is intriguing that one of the young

314
00:18:06,125 --> 00:18:09,125
Muslim brothers
shares his given name of Nima Ozer,

315
00:18:09,250 --> 00:18:13,041
who retains a certain pride of place
at the conclusion of the visionary term,

316
00:18:13,750 --> 00:18:16,750
bearing a wood handled mirror
beneath the shade of a body tree.

317
00:18:16,875 --> 00:18:21,250
This aspect of Muslim Baba may be the
perfected reflection of Myung Rel himself.

318
00:18:21,833 --> 00:18:22,916
At the end of Young Rail's

319
00:18:22,916 --> 00:18:25,916
journey, both in terms of this brief
visionary experience

320
00:18:26,250 --> 00:18:29,916
as well as his entire life's progression
to becoming the great treasure revealer,

321
00:18:30,250 --> 00:18:33,250
he finally confronts
his own enlightened analog.

322
00:18:33,750 --> 00:18:37,625
This pod Muslim
baba sings soya smeared dharma

323
00:18:38,958 --> 00:18:40,458
I am nema osier.

324
00:18:40,458 --> 00:18:45,125
The lamp of luminous primordial gnosis
dispels the darkness of the afflictions

325
00:18:45,125 --> 00:18:48,416
and ignorance and discerns
bliss, emptiness as a wish

326
00:18:48,416 --> 00:18:51,416
fulfilling jewel.

327
00:18:51,750 --> 00:18:52,916
While Nong Rail inserts

328
00:18:52,916 --> 00:18:55,916
prophecies into Copper Island
that precedes trees on

329
00:18:55,916 --> 00:18:59,250
Datsuns, reincarnation is a great treasure
revealer with precise

330
00:18:59,250 --> 00:19:02,250
bio data that can only specify nyang rel
as their fulfillment.

331
00:19:02,750 --> 00:19:05,750
Nowhere does he and Padma and Baba
share the same name.

332
00:19:06,041 --> 00:19:08,458
Among the dozen names
that Pod Muslim Baba acquires,

333
00:19:08,458 --> 00:19:12,375
and the earliest mention of Copper Island
Nema is not among them.

334
00:19:12,375 --> 00:19:15,708
Even when seven of the eight Muslim
Baba names that become normative

335
00:19:15,958 --> 00:19:20,125
find strong precedent,
if not explicit, mention instead.

336
00:19:20,166 --> 00:19:20,625
Numerals.

337
00:19:20,625 --> 00:19:23,625
Nominal conflation
with the ultimate object of his devotion.

338
00:19:23,833 --> 00:19:26,833
Pod Muslim Baba is the cipher of complete
Buddhahood,

339
00:19:26,833 --> 00:19:30,708
is reserved for a final vision
in the final section of his biography

340
00:19:30,750 --> 00:19:34,500
that features first person journal entries
of his meditative experiences,

341
00:19:36,416 --> 00:19:37,000
here, Pod

342
00:19:37,000 --> 00:19:41,125
Muslim baba as nema osier, bears a mirror
affixed to a wood handle or staff,

343
00:19:41,125 --> 00:19:44,541
an object that extends back
to the Iron Age on the Tibetan Plateau.

344
00:19:45,083 --> 00:19:46,125
The circular object

345
00:19:46,125 --> 00:19:49,750
may have been re-envisioned and revised
do the name of the one who bears it.

346
00:19:50,416 --> 00:19:54,208
Later descriptions of Padnos and baba
as nema is their center

347
00:19:54,208 --> 00:19:58,166
upon a defining event where he halts
the progression of the sun in the sky.

348
00:19:58,750 --> 00:20:01,250
This offers a cogent narrative context
for Padnos

349
00:20:01,250 --> 00:20:06,500
and Baba to receive the epithet nema
osier rays of the sun and his iconography.

350
00:20:06,500 --> 00:20:09,625
The disk suspended above
his left hand is commonly explained

351
00:20:09,625 --> 00:20:14,208
as the sun tethered by its rays, though
some sources describe these close spheres

352
00:20:14,208 --> 00:20:18,541
as lassos, which function as implements,
and the magical action of binding the sun.

353
00:20:20,458 --> 00:20:21,666
In this we may discern the

354
00:20:21,666 --> 00:20:26,125
symbiosis of narrative and iconography
as one the web digits of Buddha statues

355
00:20:26,125 --> 00:20:29,666
functionally introduced to maintain
the structural integrity of the icon,

356
00:20:30,083 --> 00:20:33,250
became textually integrated
as one of the marks of the great man.

357
00:20:33,833 --> 00:20:36,916
Perhaps Guru Anima,
as there is disk, operates in the inverse.

358
00:20:37,000 --> 00:20:38,583
What originally was described

359
00:20:38,583 --> 00:20:42,291
as a mirror came to be understood
as a sun in deference to his name.

360
00:20:42,625 --> 00:20:45,875
Then an iconographic detail
and narrative episode

361
00:20:45,916 --> 00:20:49,833
developed that directly incorporated it
by means of his inclusion.

362
00:20:49,833 --> 00:20:51,000
Here as Neema Osier,

363
00:20:51,000 --> 00:20:55,000
it would seem that young real Neema Osier
has inscribed himself into the legacy

364
00:20:55,000 --> 00:20:58,375
of what becomes part
some Baba's foremost organizing principle.

365
00:20:59,291 --> 00:21:02,250
As the architect of Padma Simba's
apotheosis,

366
00:21:02,250 --> 00:21:05,250
young Earl's vision of the eight
positions, or manifestations

367
00:21:05,250 --> 00:21:08,500
of Padma Sun
Baba is among the earliest extant examples

368
00:21:08,500 --> 00:21:12,458
of Muslim Baba in a restricted set
of eight names and aspects.

369
00:21:15,291 --> 00:21:17,083
In claiming to be young males.

370
00:21:17,083 --> 00:21:18,083
Reincarnation.

371
00:21:18,083 --> 00:21:22,916
Guru Chuan, a disciple of Niang Rel,
second son and designated heir num Capell,

372
00:21:23,458 --> 00:21:27,833
picks up where young Real left off in the
devotional elaboration of Padma son Baba,

373
00:21:28,416 --> 00:21:32,000
with the first documented revelation
of the renowned seven line supplication,

374
00:21:32,000 --> 00:21:36,750
among them the Tibetan soul
that commands contributions to Muslim.

375
00:21:36,750 --> 00:21:39,916
Baba's popularization and articulation
are extensive

376
00:21:39,916 --> 00:21:42,916
and permeate
much of his surviving literature.

377
00:21:43,666 --> 00:21:46,541
After young Rao's mandala
set of eight Muslim Baba's

378
00:21:46,541 --> 00:21:49,083
it is, Kuang
seems determined to logically introduce

379
00:21:49,083 --> 00:21:51,333
the Guru's eight names
the griots and gate.

380
00:21:51,333 --> 00:21:52,916
His foremost rubric,

381
00:21:52,916 --> 00:21:57,208
which revives in the vivid recollections
of his dream of his visions and dreams,

382
00:21:57,458 --> 00:22:01,208
as well as in a short practice text
previously described by Kathy Cantwell

383
00:22:02,125 --> 00:22:04,375
in his eight chapter biography, The name

384
00:22:04,375 --> 00:22:08,250
Tiger Cub, Gemma
Zhuang notes a vision in which he.

385
00:22:11,541 --> 00:22:12,375
Met face to

386
00:22:12,375 --> 00:22:15,500
face the completely liberated
arrangements of the gurus.

387
00:22:15,500 --> 00:22:19,791
Eight names set upon eight lotus
petals with a secret name making nine.

388
00:22:20,791 --> 00:22:23,166
We find the terminological confluence
of numerals,

389
00:22:23,166 --> 00:22:27,458
the original eight
manifestations or positions the couple.

390
00:22:27,500 --> 00:22:31,625
Yet the Chong's eight names
none are specified here,

391
00:22:31,625 --> 00:22:35,583
but Chong's dream journal centers
upon eidetic encounters with nine

392
00:22:35,750 --> 00:22:38,791
Muslim babas, each in their own locale.

393
00:22:39,500 --> 00:22:42,125
These occur in the spring of 1234.

394
00:22:42,125 --> 00:22:46,541
Although he is practicing the took Group,
the Liturgy of Permitted Drink cell,

395
00:22:46,916 --> 00:22:51,000
whom he frames as a ninth part Muslim Baba
distinct from the eight name rubric.

396
00:22:52,208 --> 00:22:54,166
Although the names and sequence of Chang's

397
00:22:54,166 --> 00:22:57,291
honorific Padma, some Babas
differ slightly from young Rao's vision.

398
00:22:57,583 --> 00:23:01,750
Seven of the eight names match,
and Chong relies on a similar formula.

399
00:23:01,750 --> 00:23:06,833
At the time of each introduction, Parmesan
Baba states his name, intones a mantra,

400
00:23:07,166 --> 00:23:10,791
and then introduces the signs
and meanings with a four line stanza,

401
00:23:11,750 --> 00:23:14,750
as reflected by Chong's designation
of a ninth name.

402
00:23:14,875 --> 00:23:18,083
Palmetto drink cell often retains
an autonomy just outside

403
00:23:18,083 --> 00:23:21,083
the standard sets of Padma
and Baba's eight names,

404
00:23:21,291 --> 00:23:24,583
while his final full mention in the Dream
Journal reveres him as guru,

405
00:23:24,958 --> 00:23:28,500
aligning him with the other Padma,
some Baba's prior to this, Padma,

406
00:23:28,500 --> 00:23:32,125
tottering alone, is distinguished
as Exalted One and Great Master.

407
00:23:34,416 --> 00:23:36,625
Chiang's
biographical literature is replete

408
00:23:36,625 --> 00:23:38,666
with accounts of his dreams and visions.

409
00:23:38,666 --> 00:23:42,208
In a distinct application,
Chong legitimizes claim to numerous

410
00:23:42,500 --> 00:23:45,541
reincarnation
through a visionary encounter with Padma,

411
00:23:45,541 --> 00:23:49,916
some Baba, which is found in multiple
versions at various stages of refinement.

412
00:23:49,916 --> 00:23:52,708
In his surviving autobiographies,

413
00:23:52,708 --> 00:23:55,750
Chong encounters eight partners
in Baba's and additional versions,

414
00:23:55,750 --> 00:23:59,250
visions and dreams scattered
throughout this literature, and he adopts

415
00:23:59,250 --> 00:24:03,125
the rubric in some devotional ritual text
as well, such as Lama Songdo.

416
00:24:04,041 --> 00:24:05,000
A short practice text

417
00:24:05,000 --> 00:24:08,291
from this cycle concludes the progression
of eight names with George roll Up.

418
00:24:08,500 --> 00:24:11,541
It was the culmination
of a dramatic visualization sequence

419
00:24:12,125 --> 00:24:14,708
in the eighth and final visualization.

420
00:24:14,708 --> 00:24:19,125
First, we encounter the smiling
white face of tottering cell bearing

421
00:24:19,125 --> 00:24:23,458
a scorpion in his two hands, who gives way
to red black door Jay driller

422
00:24:24,833 --> 00:24:25,500
bearing a five

423
00:24:25,500 --> 00:24:28,500
pronged vajra in his right
hand, and Prabhu in his left.

424
00:24:29,333 --> 00:24:31,416
The scorpion is a defining hand implement

425
00:24:31,416 --> 00:24:34,583
of Guru Draco,
an early focus of numerals devotions

426
00:24:34,916 --> 00:24:39,000
who in some lineages will merge with
and in many respects be superseded by,

427
00:24:39,500 --> 00:24:42,583
Muslim Baba's fierce tiger
riding form of gorge Rolo.

428
00:24:42,916 --> 00:24:45,916
In the centuries to come.

429
00:24:46,541 --> 00:24:50,125
Having periodically return
to this topic over the past decade or so,

430
00:24:50,250 --> 00:24:52,000
which has recently been reinvigorated

431
00:24:52,000 --> 00:24:56,250
by accessing an NP manuscript
that I had not explored previously,

432
00:24:56,750 --> 00:25:00,500
I wanted to present a few findings,
thoughts and questions about numerals.

433
00:25:00,500 --> 00:25:03,958
Guru Draco, its intersection with Dorgelo,

434
00:25:04,375 --> 00:25:07,250
and the curious history of a Bundesliga
talk.

435
00:25:07,250 --> 00:25:09,208
A member

436
00:25:09,208 --> 00:25:12,458
previously had only found exemplars
of young males who were dropped bow

437
00:25:12,458 --> 00:25:15,583
as brief single texts
comprised of a few folios

438
00:25:15,583 --> 00:25:18,583
scattered among the collections
of much later lineage holders.

439
00:25:19,000 --> 00:25:22,000
I hesitate to automatically accept
such late attributions

440
00:25:22,250 --> 00:25:25,791
and thus retain some circumspection
with regard to the content of these texts.

441
00:25:26,166 --> 00:25:27,500
But there are, for example,

442
00:25:27,500 --> 00:25:31,791
two very brief and young Luke texts
the lineage or way of Niyang

443
00:25:31,833 --> 00:25:36,833
young realm, preserved in the song
bum of Qoo10 suitor and Rin Chen, a

444
00:25:37,708 --> 00:25:40,000
He lived from 1697 to

445
00:25:40,000 --> 00:25:43,000
1774, Soca master from Dare game.

446
00:25:43,375 --> 00:25:45,125
He worships as fierce guru as Padma.

447
00:25:45,125 --> 00:25:48,625
Tottering cell, and describes him as red
and blazing like fire,

448
00:25:48,958 --> 00:25:51,333
raising a vajra to the sky
with his right hand

449
00:25:51,333 --> 00:25:54,333
in order to annihilate the pernicious
and the malevolent

450
00:25:54,500 --> 00:25:57,666
in his left hand,
he tethers a nine headed iron scorpion.

451
00:25:58,041 --> 00:26:01,791
That cardiac demise
is the obstructing spirit's, a companion

452
00:26:01,791 --> 00:26:05,375
we will see incorporated in George Droll
the Liturgies and Iconography

453
00:26:05,708 --> 00:26:07,958
as he becomes
conflated with guru to drop them.

454
00:26:09,125 --> 00:26:09,416
Given

455
00:26:09,416 --> 00:26:12,500
that Guru Chuan Re revealed
new iterations of many cycles

456
00:26:12,500 --> 00:26:15,500
discovered by his claimed reincarnation,
Yang realm,

457
00:26:15,958 --> 00:26:19,000
guru and Rock both figures
prominently in his revelations as well.

458
00:26:19,500 --> 00:26:23,458
The Royal Library in Copenhagen holds
a manuscript of Mongolian provenance

459
00:26:23,750 --> 00:26:27,875
that preserves several of John's
Guru revelations and corroborate

460
00:26:27,875 --> 00:26:30,875
his fundamental iconography
and nomenclature.

461
00:26:31,500 --> 00:26:35,291
Some also refer to this fierce Padma,
some Baba as Padma tottering cell.

462
00:26:35,583 --> 00:26:39,750
So we repeatedly find a confluence
of these two names as aliases.

463
00:26:40,166 --> 00:26:44,458
The verses of one text specify that Guru
Drapeau brandishes a golden nine pronged

464
00:26:44,458 --> 00:26:48,416
vajra in his right hand,
a nine eyed, nine mouthed

465
00:26:48,416 --> 00:26:52,916
iron scorpion in his left hand,
and that he is ornamented by a tiger

466
00:26:54,291 --> 00:26:56,916
pelt, probably maybe below

467
00:26:56,916 --> 00:27:00,375
tamed vipers
and human skulls with the verb.

468
00:27:00,416 --> 00:27:04,166
Again, it seems that the tiger
reference in this phrase is something worn

469
00:27:04,166 --> 00:27:05,833
rather than something written,

470
00:27:05,833 --> 00:27:08,500
and the tiger pelt skirt,
of course, is renowned among the

471
00:27:08,500 --> 00:27:10,250
ten charnel ground ornaments.

472
00:27:12,041 --> 00:27:15,458
Guru Drapeau remains
an independent lineage of tantric praxis,

473
00:27:15,458 --> 00:27:19,458
but over the centuries he becomes
increasingly conflated with George Rollo,

474
00:27:19,708 --> 00:27:23,875
which is evidence both in text
as in Adam Duke Pedro Pablo Dore, Jas

475
00:27:24,250 --> 00:27:29,125
Guru Bode George druggy Choker,
where the same deity shares two names

476
00:27:29,458 --> 00:27:34,125
and also an iconography where
some representations present George Rollo.

477
00:27:34,125 --> 00:27:38,166
A top is tigress simultaneously
wielding in his left hand

478
00:27:40,000 --> 00:27:44,125
both the Scorpion of Guru, a bow,

479
00:27:44,125 --> 00:27:47,125
and the Purba of Dorjee drill driller.

480
00:27:50,333 --> 00:27:52,791
In these instances, it is George Rollo

481
00:27:52,791 --> 00:27:55,791
who is Padma and Baba as the fierce guru.

482
00:27:57,083 --> 00:28:00,500
While boon projects its origins
of the ancient kingdom of Xinjiang

483
00:28:00,500 --> 00:28:04,125
in western Tibet, or even farther west
and much deeper into the past,

484
00:28:04,666 --> 00:28:07,125
it seems to have flourished
its Tibet's nameless indigenous

485
00:28:07,125 --> 00:28:10,125
tradition
until Buddhism arrived to compete with it

486
00:28:10,291 --> 00:28:14,333
the Buddha sized young drum,
or eternal bond, we note today, emerge

487
00:28:14,333 --> 00:28:17,875
alongside the Buddhist Renaissance
with numerous points of exchange,

488
00:28:18,125 --> 00:28:21,125
plenty of which are very difficult
to disentangle,

489
00:28:21,500 --> 00:28:23,458
as it was formulated
from the 12th century,

490
00:28:23,458 --> 00:28:26,916
and it came to borrow much from Buddhism,
while discarding many of the rights

491
00:28:26,916 --> 00:28:27,750
and practices

492
00:28:27,750 --> 00:28:30,875
that had distinguished Tibet's
indigenous religions during the empire.

493
00:28:31,708 --> 00:28:35,833
Thus, despite such claims to antiquity,
it is simplistic to assume that bombo

494
00:28:35,833 --> 00:28:37,041
concepts, deities,

495
00:28:37,041 --> 00:28:41,000
and so forth functioned as precedents
for later Buddhist correlates.

496
00:28:41,666 --> 00:28:45,000
The 12th century young drum
bun history dreamt was proclamation,

497
00:28:45,291 --> 00:28:48,291
recently translated,
annotated by Patrick Ferran and Dan

498
00:28:48,291 --> 00:28:52,083
Martin, depicts the coerced integration
of Buddhist elements,

499
00:28:52,500 --> 00:28:55,541
including the assimilation
of their supervillain Padma and Baba.

500
00:28:56,333 --> 00:28:56,875
They write.

501
00:28:56,875 --> 00:28:59,875
They rewrite the story of Tibet's
conversion

502
00:28:59,916 --> 00:29:04,208
to Buddhism as tragedy, with its dynamic
trio of the protagonist Padma.

503
00:29:04,208 --> 00:29:07,833
Some Baba jumped a rock, sugar
and trees on debts and still bound

504
00:29:07,833 --> 00:29:10,833
by a brotherly oath sworn
in their former lifetimes,

505
00:29:10,916 --> 00:29:14,458
just as in later Buddhist accounts,
but literally demonized.

506
00:29:15,208 --> 00:29:18,833
And yet traces of Muslim Brothers
definitive lineages and qualities

507
00:29:18,833 --> 00:29:22,583
become integrated into some of Burns
own complex figures,

508
00:29:22,833 --> 00:29:25,833
such as talk
La member, the blazing Tiger God,

509
00:29:25,833 --> 00:29:29,041
or the one Blazing on a Tiger,
depending on the spelling.

510
00:29:31,166 --> 00:29:32,333
Pompeo literature presents

511
00:29:32,333 --> 00:29:35,583
elaborate stories for not one,
but at least two distinct talk.

512
00:29:35,583 --> 00:29:39,375
La member as blend emerge
in the Renaissance reemerges

513
00:29:39,375 --> 00:29:41,500
in the Renaissance period.

514
00:29:41,500 --> 00:29:44,750
Coots a daughter
born in 1024, revealed a treasure

515
00:29:44,750 --> 00:29:48,625
in 1038 that describe him
as a human disciple of compassion.

516
00:29:48,625 --> 00:29:53,750
Rob, meanwhile, the mythos, mythos
historical founder of Bun Something.

517
00:29:53,750 --> 00:29:55,708
Kami summarizes his biography

518
00:29:55,708 --> 00:30:00,083
as the mythical justification of the Purba
cycle of the bumper prince talk.

519
00:30:00,083 --> 00:30:03,958
La member masters a sacred dagger
to subjugate his evil twin brother.

520
00:30:03,958 --> 00:30:06,250
The paper recital demon.

521
00:30:06,250 --> 00:30:09,416
As many here on the zoom are aware,
one of the earliest

522
00:30:09,416 --> 00:30:12,458
and most extended references
to Padma and Baba from Dunhuang

523
00:30:12,708 --> 00:30:15,708
attest to his affinity
for the practice of Agricola.

524
00:30:16,625 --> 00:30:21,000
Moreover, the textbook of the Buddha's
single intention, the gon check each

525
00:30:21,708 --> 00:30:24,916
a collection of statements
attributed to the founder of the kinkajou

526
00:30:24,916 --> 00:30:30,416
jinked and gumbo, posthumously compiled
by a disciple in 1226, purports

527
00:30:30,416 --> 00:30:34,416
to present a historical episode
from the Imperium whereby a proponent of

528
00:30:34,416 --> 00:30:38,458
bun having been forced to study Buddhism
after his theological defeat

529
00:30:38,458 --> 00:30:42,750
at the hands of Padma and Baba, sets
about the task of translating Buddhist

530
00:30:42,750 --> 00:30:46,875
terms and scriptures into bun
to help expedite their forced conversion.

531
00:30:48,250 --> 00:30:51,250
Reluctantly, the bun translator here
Inscribes

532
00:30:51,500 --> 00:30:57,416
Welborn talk lam embalm as the translation
for Lope and Pema as Dan Martin.

533
00:30:57,416 --> 00:30:58,166
Notes.

534
00:30:58,166 --> 00:31:02,041
Melbourne or Welborn may be short
for Welborn Gai Purba,

535
00:31:02,125 --> 00:31:06,791
the central divinity of the Purba cycle
in the bun tradition, and also appears

536
00:31:06,791 --> 00:31:10,666
in the covenant poem, another early
and definitive bun Purba text.

537
00:31:11,333 --> 00:31:12,750
Their shared attribute is human.

538
00:31:12,750 --> 00:31:15,750
Masters of utter
Kolia helped drive their conflation.

539
00:31:17,291 --> 00:31:20,583
The single intention is,
among other functions, in unvarnished

540
00:31:20,583 --> 00:31:23,958
Buddhist polemic that accuses bumpers
of adultery, dating the Dharma

541
00:31:24,500 --> 00:31:27,625
Snelgrove and Richardson
wrote of a more symbiotic process

542
00:31:27,625 --> 00:31:30,625
where guru Ad-Rock bow
came to be identical with Tok Lau,

543
00:31:30,666 --> 00:31:33,041
who they write
was common to both Buddhism and Bun.

544
00:31:33,041 --> 00:31:36,375
They don't, though they don't specify
the sources of this assertion.

545
00:31:37,250 --> 00:31:40,291
Trumpers proclamation
alleges an inversion of this process,

546
00:31:40,500 --> 00:31:44,375
where it is the Buddhists that appropriate
original bun texts and lineages,

547
00:31:45,041 --> 00:31:49,708
and one example it claims that the sheep
throw the peaceful and fierce deities

548
00:31:50,041 --> 00:31:54,000
was transformed into the Martian poor BA,
thus claiming that it was buns.

549
00:31:54,000 --> 00:31:57,416
Peaceful and fierce deities
that were poached and distilled

550
00:31:59,208 --> 00:32:00,000
as mammal.

551
00:32:00,000 --> 00:32:05,500
But on Shinji and Purba three deities
of the game or eight instructions rubric,

552
00:32:05,750 --> 00:32:08,750
which happens to be in world's
most extensive treasure cycle.

553
00:32:09,208 --> 00:32:12,500
Earlier in the same text,
the author alleges that the Buddhist

554
00:32:12,500 --> 00:32:16,791
transformed the cycle of talk
la member into that of Georgetown Chan,

555
00:32:17,125 --> 00:32:21,083
where doom is synonymous with drak or tro,
meaning fierce,

556
00:32:22,375 --> 00:32:24,208
as Patrick
Farron has demonstrated throughout

557
00:32:24,208 --> 00:32:27,625
much of his scholarship, and all the more
so now through drum proclamation.

558
00:32:28,083 --> 00:32:28,875
Renaissance era

559
00:32:28,875 --> 00:32:32,541
bumpers were not just generally familiar
with Buddhist doctrines and narratives,

560
00:32:32,791 --> 00:32:36,625
but in many cases held detailed knowledge
from the biography of the Buddha,

561
00:32:36,833 --> 00:32:40,041
Depardieu's and Baba's apotheosis
in the establishment of Buddhism

562
00:32:40,375 --> 00:32:44,125
to specific lineages of tantric practice,
some of which they claimed

563
00:32:44,125 --> 00:32:45,333
as originally their own.

564
00:32:46,416 --> 00:32:47,000
In terms of

565
00:32:47,000 --> 00:32:51,375
this preliminary discussion, today
we find an array of intersecting threads

566
00:32:51,375 --> 00:32:55,250
in the development of Buns Talk, la memoir
and Tantric Buddhism's Padma.

567
00:32:55,250 --> 00:32:58,250
Some baba and his fierce
subjugating aspect.

568
00:32:59,041 --> 00:33:01,416
While talk
la memoir appears in various colors.

569
00:33:01,416 --> 00:33:06,083
One is red corpulent, bearing the charnel
ground ornaments and in the dynamic

570
00:33:06,083 --> 00:33:10,000
posture, dynamic dancing posture of fierce
Buddhas like guru Ad-Rock bow.

571
00:33:10,875 --> 00:33:14,208
But instead of a vajra raised aloft

572
00:33:15,291 --> 00:33:18,291
in the right hand as the foremost symbol
of Tantric Buddhism,

573
00:33:18,333 --> 00:33:23,125
he raises a golden wheel and in his left,
in place of guru drop bows,

574
00:33:23,666 --> 00:33:28,125
nine eyed
iron scorpion is a nine bladed iron sword.

575
00:33:29,708 --> 00:33:33,250
These are merely general points
of iconographic resemblance, insufficient

576
00:33:33,250 --> 00:33:35,333
and to demonstrate conflation,

577
00:33:35,333 --> 00:33:37,500
but through these various
threads of intersection,

578
00:33:37,500 --> 00:33:40,791
where in some bone sources Padma,
some baba is equated with,

579
00:33:40,791 --> 00:33:43,791
or more literally translated as talk
la member,

580
00:33:44,333 --> 00:33:47,416
and we find them laying claim
to some of the same tantric lineages.

581
00:33:47,500 --> 00:33:50,958
I wonder, is it not possible,
perhaps even likely,

582
00:33:51,208 --> 00:33:54,958
that Tibetans met tantric lineages
in distinct syncretic processes

583
00:33:54,958 --> 00:33:58,583
prior to and or independently
of Tibet's imperial,

584
00:33:59,541 --> 00:34:02,208
empirically enforced conversion?

585
00:34:02,208 --> 00:34:04,250
This is exactly what they seem to claim.

586
00:34:04,250 --> 00:34:06,375
But rather than allow
these tantric lineages

587
00:34:06,375 --> 00:34:10,041
to displace their indigenous practices
and identity, at least for a time,

588
00:34:10,500 --> 00:34:14,000
they adopted and employed these new potent
technologies to enhance them.

589
00:34:14,541 --> 00:34:15,416
This is not dissimilar

590
00:34:15,416 --> 00:34:17,750
from the integration of Tantra
among Indian religions.

591
00:34:17,750 --> 00:34:21,583
More broadly, where their members retain
their identities and foundational belief

592
00:34:21,583 --> 00:34:24,666
systems as Buddhist, Hindus, Jains
and so on.

593
00:34:25,333 --> 00:34:26,541
From this perspective, Tibet's

594
00:34:26,541 --> 00:34:30,000
wholesale conversion under trees on Datsun
does appear to be an outlier,

595
00:34:30,375 --> 00:34:33,041
and the dominance of Buddhism
that persisted into Renaissance

596
00:34:33,041 --> 00:34:36,666
era Tibet may have prompted
those who still identified as bumpers

597
00:34:36,833 --> 00:34:39,833
to put aside their traditions into young,
drunk bun.

598
00:34:41,708 --> 00:34:44,000
Leaving these questions aside for now,

599
00:34:44,000 --> 00:34:46,791
let us return now
to the rapid popularization of Padma.

600
00:34:46,791 --> 00:34:49,791
Some Baba's eight
names from the 14th century.

601
00:34:51,250 --> 00:34:53,333
I forgot I had that transition there,

602
00:34:53,333 --> 00:34:57,000
which marks a new era in his apotheosis
and popularization

603
00:34:58,083 --> 00:35:00,833
after young males, Copper
Island, Padma Muslim Baba's

604
00:35:00,833 --> 00:35:05,291
most famed Testament or Katong
hagiography emerged just decades apart.

605
00:35:05,791 --> 00:35:09,625
Or again, Link Bar recovers the crystal
cave or Shell Druckman and Saga.

606
00:35:09,625 --> 00:35:12,625
Link bar reveals the golden
rosary of the Sara Trang

607
00:35:12,875 --> 00:35:16,291
partners, and Baba accumulates
additional names throughout the first half

608
00:35:16,291 --> 00:35:20,333
of Crystal cave, especially the Golden
Rosary multiplies them throughout,

609
00:35:20,583 --> 00:35:24,458
with Panis and Baba receiving
name after name, epithet after epithet.

610
00:35:24,458 --> 00:35:27,458
As the narrative progresses,

611
00:35:27,833 --> 00:35:30,375
Crystal cave makes several references
to the Guru's eight

612
00:35:30,375 --> 00:35:33,375
names and includes
at least two supplications to them.

613
00:35:33,750 --> 00:35:37,791
The first appears in chapter 19,
which excludes any narrative content,

614
00:35:37,791 --> 00:35:42,416
and instead starts a series of devotional
songs, presumably from various sources.

615
00:35:42,875 --> 00:35:45,583
Here the praise to the eight names
in one exalted

616
00:35:45,583 --> 00:35:48,875
body features
five line stanzas for each of the eight,

617
00:35:48,916 --> 00:35:52,083
which are sung by a chorus of 16
Gnostic genius.

618
00:35:52,833 --> 00:35:55,833
Another is sung by the King of Zephyr
in chapter 41,

619
00:35:55,916 --> 00:35:58,625
and proves to be excerpted
from Guru Chong's Lama

620
00:35:58,625 --> 00:36:01,500
Do, with some variants
in the sequence of names.

621
00:36:01,500 --> 00:36:03,916
This has been discovered
by Kathy and others.

622
00:36:05,416 --> 00:36:06,791
In addition to their investment

623
00:36:06,791 --> 00:36:10,500
within these two influential geographies,
we also find more Treasure tech

624
00:36:10,583 --> 00:36:14,958
centered exclusively upon the eight names
emerging in the 13th and 14th centuries.

625
00:36:15,625 --> 00:36:16,041
Gorge.

626
00:36:16,041 --> 00:36:18,916
Lampa 1346 to 1405.

627
00:36:18,916 --> 00:36:21,000
Recovered the eight names and detail.

628
00:36:21,000 --> 00:36:26,000
Deduct some gay Nam rigs in goddamn 1337
to 1409.

629
00:36:26,291 --> 00:36:29,000
The third of the most celebrated revelers,
after young Roland

630
00:36:29,000 --> 00:36:32,166
Chong recovered
the same text under a similar title.

631
00:36:32,708 --> 00:36:36,750
So sad enough for each of the eight names
or ten year did not get tripped up.

632
00:36:37,708 --> 00:36:41,083
Included among his Northern Treasures
collection, this liturgy is more elaborate

633
00:36:41,083 --> 00:36:42,625
and refined than the Virgin.

634
00:36:42,625 --> 00:36:45,500
Recovered by George Link,

635
00:36:45,500 --> 00:36:47,666
or at least it is now.

636
00:36:47,666 --> 00:36:50,666
The Guru's eight names are replicated
among the works of the most celebrated

637
00:36:50,666 --> 00:36:54,208
treasure revelers of the 14th century,
and eventually of all time.

638
00:36:54,625 --> 00:36:58,500
It is common, if not standard, practice,
for revelers to mine the works of those

639
00:36:58,500 --> 00:37:01,916
who preceded them, occasionally
with explicit citation by name,

640
00:37:02,291 --> 00:37:03,416
but most often simply

641
00:37:03,416 --> 00:37:06,833
by embedding elements of prior
authentic works within their own.

642
00:37:07,500 --> 00:37:11,458
As a neighbor of Young Hermitage, close
disciple of his son and chosen heir,

643
00:37:11,750 --> 00:37:15,083
claimant to his reincarnation
and intimately familiar

644
00:37:16,166 --> 00:37:17,166
admirer of his

645
00:37:17,166 --> 00:37:20,583
oeuvre, Chong served as a critical bridge
between young royals.

646
00:37:20,583 --> 00:37:24,250
The original elaboration
and the limitation of Muslim Baba's names

647
00:37:24,541 --> 00:37:26,208
and their broader popularized nation.

648
00:37:26,208 --> 00:37:28,125
In the 14th century,

649
00:37:28,125 --> 00:37:32,458
young contribution to the delimitation
of eight names may have passed relatively

650
00:37:32,458 --> 00:37:35,958
unnoticed, but Jong's innovations
ensured their continuity.

651
00:37:36,708 --> 00:37:38,750
It is Chong Supplication
that is incorporated

652
00:37:38,750 --> 00:37:41,041
in what remains the preeminent
biography of Padma.

653
00:37:41,041 --> 00:37:44,041
Some Baba organ length
as Crystal Cave Testament,

654
00:37:44,333 --> 00:37:47,000
and this excerpt continues
to be replicated in many literature,

655
00:37:47,000 --> 00:37:51,333
liturgies, rituals, dances, and traditions
all the way to the present.

656
00:37:52,375 --> 00:37:55,250
The inherent tension of such trade
and see between the fidelity

657
00:37:55,250 --> 00:37:56,541
of authoritative sources

658
00:37:56,541 --> 00:38:00,666
and their innovation for new contexts,
defines the entire term or treasure.

659
00:38:00,666 --> 00:38:01,666
Tradition.

660
00:38:01,666 --> 00:38:05,208
At its very core is the figure of Padma
and Baba, whose eight names

661
00:38:05,500 --> 00:38:09,458
and with them has lore and iconography
became revered throughout

662
00:38:09,583 --> 00:38:13,583
all the sex of Tibetan
Buddhism, both in Tibet and now abroad.

663
00:38:15,458 --> 00:38:17,208
I think we'll stop there.

664
00:38:17,208 --> 00:38:36,416
Thank you. So,