1 00:00:15,666 --> 00:00:16,750 So, welcome, 2 00:00:16,750 --> 00:00:20,416 everyone, to the third talk in the second series of our Padma. 3 00:00:20,416 --> 00:00:21,333 Some of the honor. 4 00:00:21,333 --> 00:00:25,500 And to that seminar, we've got a really excellent program of five sessions 5 00:00:25,500 --> 00:00:29,291 this Michaelmas term, details of which can be found on our website. 6 00:00:30,916 --> 00:00:34,166 All our talks are published as video podcasts, freely available 7 00:00:34,166 --> 00:00:38,166 from our website and from Apple Podcasts, and from many other sites to. 8 00:00:39,416 --> 00:00:42,416 So please try not to interrupt during the recording. 9 00:00:42,875 --> 00:00:46,250 However, the discussion period after the talks will not be podcast 10 00:00:46,250 --> 00:00:50,500 and open to the entire audience, so please feel free to express yourselves 11 00:00:50,500 --> 00:00:53,500 then and ask as many questions as you like. 12 00:00:56,000 --> 00:00:59,000 Today we are really delighted to welcome Doctor Dylan Esler, 13 00:00:59,250 --> 00:01:02,750 one of the brightest stars among the younger generation of two metallurgists. 14 00:01:03,916 --> 00:01:04,250 After 15 00:01:04,250 --> 00:01:07,375 completing an Ma at Soas, Dylan spent several years 16 00:01:07,375 --> 00:01:11,458 in India studying the Sanskrit and Tibetan traditions before 17 00:01:11,458 --> 00:01:15,000 returning to Europe to complete a PhD at Leuven in 2018. 18 00:01:16,708 --> 00:01:20,541 Currently, Dylan works for 84,000, an organization 19 00:01:20,541 --> 00:01:24,250 devoted to the translation into English of the Tibetan Buddhist canon. 20 00:01:25,250 --> 00:01:27,625 Previously, he was a researcher at the center 21 00:01:27,625 --> 00:01:31,583 for Religious Studies series at the Royal University in Belgium. 22 00:01:32,541 --> 00:01:35,541 He's affiliated with the Oriental Institute of Leuven, 23 00:01:35,875 --> 00:01:39,750 the CIO, where he has twice held the Satsuma Chair 24 00:01:40,166 --> 00:01:43,166 and has also taught at the in Oko in Paris. 25 00:01:43,875 --> 00:01:47,458 His research interests focus on early nnimmo expositions of talk, chin 26 00:01:47,458 --> 00:01:49,000 and tantra. 27 00:01:49,000 --> 00:01:52,791 His publications include an annotated translation of Lucienne 28 00:01:52,791 --> 00:01:55,791 Sanjay's Lament for the Eye of Contemplation, 29 00:01:56,416 --> 00:01:59,416 a seminal 10th century treatise on Buddhist meditation, 30 00:02:00,041 --> 00:02:02,666 published at University Press in 2022, 31 00:02:03,666 --> 00:02:06,208 as well as a study of Mnuchin's doctrine commentaries 32 00:02:06,208 --> 00:02:11,166 entitled Effortless Spontaneity, published by Brill in 2023. 33 00:02:12,083 --> 00:02:15,375 So, Dylan, thank you so much for being with us and over to you. 34 00:02:17,125 --> 00:02:21,166 Thank you, Rob, for this very kind and generous introduction. 35 00:02:21,166 --> 00:02:24,708 And thank you for, inviting me to this seminar. 36 00:02:24,750 --> 00:02:29,833 I've been really enjoying, you know, the talks of the previous, speakers. 37 00:02:29,833 --> 00:02:33,625 And it's been great, learning experience. 38 00:02:34,250 --> 00:02:38,416 And so I'm very happy to be able to say something as part of this seminar. 39 00:02:38,875 --> 00:02:43,583 So I'll just now, share my slideshow. 40 00:02:49,583 --> 00:02:51,375 And hopefully you can see it. 41 00:02:51,375 --> 00:02:53,291 Yeah. 42 00:02:53,291 --> 00:02:55,708 Good. 43 00:02:55,708 --> 00:03:00,750 So today's talk is, you know, fits into the pattern, 44 00:03:00,791 --> 00:03:03,958 a symbol, a seminar because, 45 00:03:03,958 --> 00:03:06,958 of course, both Padma Ambala and Newton Sanjay 46 00:03:07,791 --> 00:03:08,583 are such 47 00:03:09,541 --> 00:03:13,916 foundational figures in the Nygma, school. 48 00:03:15,125 --> 00:03:18,125 And generally, 49 00:03:18,833 --> 00:03:21,291 Padma Sambar is considered to be 50 00:03:21,291 --> 00:03:24,458 the guru of Newton. 51 00:03:24,458 --> 00:03:29,541 Sanjay, who is then one of his, 25 disciples. 52 00:03:31,125 --> 00:03:34,375 So in this, talk today, what I'd like to do is, 53 00:03:34,375 --> 00:03:37,375 first of all, to have a brief look 54 00:03:37,708 --> 00:03:40,541 at two traditional, 55 00:03:40,541 --> 00:03:43,541 vignettes that describe, 56 00:03:44,000 --> 00:03:49,000 Newton Sanji, his relationship with Padma symbol, on the one hand, 57 00:03:49,416 --> 00:03:52,541 and then his interaction with, 58 00:03:53,291 --> 00:03:56,291 King Lang Dharma, on the other. 59 00:03:57,083 --> 00:03:58,958 And then moving on 60 00:03:58,958 --> 00:04:03,000 from there, we'll try to see whether there's 61 00:04:03,000 --> 00:04:07,083 any historical basis, to these stories. 62 00:04:08,291 --> 00:04:12,458 And thirdly, we'll look at the notion of lineage 63 00:04:13,000 --> 00:04:16,041 to try to understand 64 00:04:17,166 --> 00:04:20,750 the relationship between Padma and Baba. 65 00:04:21,000 --> 00:04:24,083 And, in approaching Sanji, Ashi. 66 00:04:25,083 --> 00:04:29,791 And then the final part of the talk will be about, 67 00:04:30,416 --> 00:04:33,875 looking for traces of Padma, 68 00:04:33,916 --> 00:04:37,708 some of, in the writings of Newton Sanji issue. 69 00:04:38,000 --> 00:04:40,833 So this is just to give you a kind of overall, 70 00:04:42,666 --> 00:04:45,208 bird's eye view of the talk. 71 00:04:45,208 --> 00:04:49,208 But the different parts, you know, they kind of flow into each other 72 00:04:49,750 --> 00:04:52,750 quite naturally. 73 00:04:55,583 --> 00:04:57,083 So the connection between 74 00:04:57,083 --> 00:05:00,083 Padma and Newton, Sanjay 75 00:05:00,208 --> 00:05:02,833 and their relationship as teacher 76 00:05:02,833 --> 00:05:07,500 and student is not a late fabrication, but goes back 77 00:05:07,500 --> 00:05:12,625 to the earliest reception of demos as Copper Island biography of Padma. 78 00:05:12,625 --> 00:05:16,791 Some of which Lewis Stoney has labeled angling mastery 79 00:05:17,541 --> 00:05:21,833 and which represents the least elaborated version of the narrative, 80 00:05:22,375 --> 00:05:26,541 and this connection is also mentioned in the charging method Ningbo, 81 00:05:27,458 --> 00:05:30,458 which is a composite work, 82 00:05:30,958 --> 00:05:35,583 by Yang descendants and which is based on sailing mastery. 83 00:05:35,583 --> 00:05:38,583 So this earliest reception of the Zheng Ligma 84 00:05:39,000 --> 00:05:42,708 to which are combined, various 85 00:05:44,000 --> 00:05:47,000 material drawn from the washi. 86 00:05:47,708 --> 00:05:50,875 So in these two sources dangling by three 87 00:05:51,166 --> 00:05:55,833 and the charging method meaningful Newton Sandy issue 88 00:05:56,125 --> 00:05:59,083 is part of a select group of 8 or 89 00:05:59,083 --> 00:06:02,375 9, prominent disciples of Padma Sambar. 90 00:06:02,375 --> 00:06:06,291 So it's a smaller group within the group of 25. 91 00:06:06,291 --> 00:06:11,541 And of course, we know that the group of 25 is also a fairly flexible, group. 92 00:06:12,041 --> 00:06:14,541 But in any case, these this core group is 93 00:06:14,541 --> 00:06:18,500 made of to some dates and vital China look nam canning 94 00:06:18,541 --> 00:06:22,500 pull nutrients and yes, you get what you're gonna get together. 95 00:06:22,583 --> 00:06:25,916 Tommy lang Palki sanghi and yet and a commander 96 00:06:27,333 --> 00:06:29,500 Anoop Chen seems to be given, 97 00:06:29,500 --> 00:06:34,375 pride of place since he's the force mentioned in the list. 98 00:06:34,750 --> 00:06:37,375 Although whether a hierarchy was intended 99 00:06:37,375 --> 00:06:40,375 in the listing is uncertain. 100 00:06:40,708 --> 00:06:43,708 So traditionally, the story of the relationship 101 00:06:43,708 --> 00:06:46,791 between Padma Samovar and Newton's anxiety 102 00:06:47,250 --> 00:06:51,166 is linked to the narrative that Padma Sambar was empowering. 103 00:06:51,625 --> 00:06:54,291 The 25 disciples 104 00:06:54,291 --> 00:06:57,250 into the, eight pronouncements. 105 00:06:57,250 --> 00:07:00,250 The CAG, which is the founding 106 00:07:00,416 --> 00:07:03,416 narrative in the school 107 00:07:03,833 --> 00:07:06,833 for the transmission of Maha yoga practice 108 00:07:06,958 --> 00:07:09,500 on Tibetan soil. 109 00:07:09,500 --> 00:07:13,250 So in particular, at the time of the empowerment, 110 00:07:13,708 --> 00:07:17,541 Newton's flower fell in the part of the mandala 111 00:07:17,958 --> 00:07:21,000 related to the deity Yamanaka, 112 00:07:21,000 --> 00:07:24,000 who is the wrathful form of Manjusri. 113 00:07:24,500 --> 00:07:28,208 And it's interesting to note that while this part of the narrative 114 00:07:28,708 --> 00:07:32,208 is also found in the Sangh Ligma biography, 115 00:07:32,666 --> 00:07:35,541 it is found in the longest reception, the one 116 00:07:35,541 --> 00:07:38,541 which is totally labeled Sangh Lingua one, 117 00:07:38,583 --> 00:07:42,625 and of which the version in the lynching tensor is a representative, 118 00:07:43,041 --> 00:07:46,416 but it is not found in Zang Lingua three, 119 00:07:46,708 --> 00:07:49,500 the earliest and shortest presentation. 120 00:07:49,500 --> 00:07:52,500 This would suggest that this episode 121 00:07:52,916 --> 00:07:55,708 is a somewhat later elaboration, 122 00:07:55,708 --> 00:07:58,333 but nonetheless even the two exemplars 123 00:07:58,333 --> 00:08:01,333 of the earliest Reception 124 00:08:01,583 --> 00:08:04,708 do mention that Nupe Chen's exceptional longevity 125 00:08:05,000 --> 00:08:09,000 was a result of his having accomplished the practice of Yamanaka, 126 00:08:09,750 --> 00:08:13,333 and this question of his longevity is, of course, an important 127 00:08:13,583 --> 00:08:16,708 aspect of how Newton Sanghi is depicted, 128 00:08:17,125 --> 00:08:20,791 but there's some disagreement as to how long he lived. 129 00:08:20,791 --> 00:08:24,833 To some sources say 110, 111, 113, 130 00:08:24,958 --> 00:08:28,250 120 or even 130 years. 131 00:08:29,458 --> 00:08:30,833 So it's also 132 00:08:30,833 --> 00:08:34,541 worth fleshing out Mnuchin's relationship to Padma, 133 00:08:35,500 --> 00:08:39,291 by drawing on the geology or the temple, 134 00:08:39,666 --> 00:08:42,708 because this text presents itself as being 135 00:08:42,958 --> 00:08:47,750 Newton Sanghi is his autobiography and probably does contain 136 00:08:47,875 --> 00:08:51,208 at least some genuinely old material, particularly 137 00:08:51,208 --> 00:08:54,416 concerning the reports of Newton's visions. 138 00:08:55,875 --> 00:08:59,958 However, it cannot be considered a genuine autobiography, 139 00:08:59,958 --> 00:09:04,000 and Jake Dalton has dated it to between the 11th and 14th century, 140 00:09:04,250 --> 00:09:07,500 but probably indeed to before the 14th century. 141 00:09:08,916 --> 00:09:11,458 The episode of Newton's encounter with Padma 142 00:09:11,458 --> 00:09:15,166 Samovar is described in the first person voice, 143 00:09:15,625 --> 00:09:19,541 which fits with the autobiographical tenor of the text as a whole. 144 00:09:20,458 --> 00:09:24,708 To give some context, the passage occurs just after Newton's 145 00:09:24,708 --> 00:09:28,166 meeting with the Brahmin boy, who has long eyebrows 146 00:09:28,541 --> 00:09:32,041 and is covered in flower garlands, and who presents himself 147 00:09:32,291 --> 00:09:36,625 as having been empowered by all the different gods and Raksha says, 148 00:09:36,833 --> 00:09:40,375 and as being the Shapur, Nevada, the god of wealth, 149 00:09:41,166 --> 00:09:44,375 and he ends up offering his, life 150 00:09:44,375 --> 00:09:48,125 force to Newton and when Newton subsequently 151 00:09:48,125 --> 00:09:52,166 meets Padma Samovar, he relates this mysterious encounter. 152 00:09:53,541 --> 00:09:56,541 When I came into the presence of the great guru, 153 00:09:56,541 --> 00:09:59,708 I related the above words to him, and the guru 154 00:09:59,708 --> 00:10:02,708 proclaimed, he was sent to you by me. 155 00:10:03,208 --> 00:10:07,583 This good fortune is one that you should hold onto and not lose. 156 00:10:08,125 --> 00:10:09,416 Fortunate one. 157 00:10:09,416 --> 00:10:12,416 He has been appointed as your companion. 158 00:10:12,625 --> 00:10:14,833 So following this exchange, 159 00:10:14,833 --> 00:10:18,583 Newton offers 30oz of pure gold to Padma Samovar, 160 00:10:19,166 --> 00:10:21,875 and Padma Samovar bestows on him 161 00:10:21,875 --> 00:10:28,000 the Nine Tantra of the Russell mantras, as well as the Sardinians 162 00:10:28,000 --> 00:10:31,708 and adjacent activity rituals, as well as whatever else 163 00:10:31,708 --> 00:10:34,708 he desires. 164 00:10:35,041 --> 00:10:36,291 So the other famous 165 00:10:36,291 --> 00:10:40,708 vignette concerning Newton Sanga Ishi depicts him 166 00:10:40,708 --> 00:10:44,708 frightening King Long Dharma, whose real name was Dharma. 167 00:10:44,791 --> 00:10:50,333 You don't end by magically manifesting an enormous yak sized scorpion 168 00:10:50,583 --> 00:10:53,583 and destroying a nearby rock, 169 00:10:53,750 --> 00:10:57,625 thereby forcing the evil king to promise 170 00:10:57,625 --> 00:11:02,916 not to harm the community of white clad numbers. 171 00:11:04,083 --> 00:11:04,833 So, as we will 172 00:11:04,833 --> 00:11:07,833 see, neither of these two stories 173 00:11:08,000 --> 00:11:12,583 which make Newton a disciple of Padma Samovar, the archetypal guru. 174 00:11:12,583 --> 00:11:16,500 On the one hand, and a lone and undaunted opponent to land 175 00:11:16,500 --> 00:11:19,500 Dharma, the apostate king on the other, 176 00:11:19,708 --> 00:11:23,541 and which tend to define Newton's persona as it does come down to us, 177 00:11:23,541 --> 00:11:27,666 can be considered historically reliable descriptions of actual events. 178 00:11:29,500 --> 00:11:33,166 But it will be clear that Anoop Chen's relationship to Padma Samovar 179 00:11:33,416 --> 00:11:37,625 is, and was a standard feature in the self-presentation 180 00:11:37,625 --> 00:11:41,208 of Mingma transmission lineages going back to the earliest 181 00:11:41,583 --> 00:11:44,708 Padma summer, the biography The Dangling Bar, and within it 182 00:11:44,958 --> 00:11:47,958 to its earlier to its earlier narrative strata, 183 00:11:48,458 --> 00:11:52,500 as well as to Newton's alleged autobiography, The Galaxy. 184 00:11:53,166 --> 00:11:56,875 And thus we can say that this goes back to the 12th century, 185 00:11:57,291 --> 00:12:00,000 or possibly even before. 186 00:12:00,000 --> 00:12:04,041 Nonetheless, from a historical point of view, the question arises 187 00:12:04,041 --> 00:12:07,166 as to whether this relationship stands up to scrutiny. 188 00:12:07,666 --> 00:12:10,208 And the answer, in short, is that it does not. 189 00:12:11,166 --> 00:12:11,833 The problem is 190 00:12:11,833 --> 00:12:14,833 that even allowing for a very long life span, 191 00:12:14,958 --> 00:12:18,666 Newton Sanghi could hardly have been the direct disciple 192 00:12:18,666 --> 00:12:22,458 of Padma Sabha in the late eighth century, frightened king 193 00:12:23,083 --> 00:12:28,291 with his magical powers in the middle of the ninth century and witnessed 194 00:12:28,291 --> 00:12:32,916 the reign of the latter's grandson Paul, called Sen in the early 10th century. 195 00:12:32,916 --> 00:12:36,375 As traditional Tibetan historiography would have us believe. 196 00:12:39,750 --> 00:12:40,375 And Tibetan 197 00:12:40,375 --> 00:12:45,083 historians themselves, of course, were well aware of this problem, 198 00:12:45,625 --> 00:12:48,625 and they proposed various solutions 199 00:12:49,708 --> 00:12:50,416 to Cheng. 200 00:12:50,416 --> 00:12:54,958 Hwa suggested that they had in fact been to Sanji geishas, a drug. 201 00:12:54,958 --> 00:12:58,750 Sanji, who was a disciple of Padma Shambala and Anoop Sakai. 202 00:12:58,750 --> 00:13:01,750 Asia, who was born during the reign of Rupert Chen, 203 00:13:01,916 --> 00:13:06,791 traveled to Nepal, India, and Gilgit and lived to be 113. 204 00:13:08,083 --> 00:13:08,458 But this 205 00:13:08,458 --> 00:13:11,458 suggestion has been problematize by Nam Noble, 206 00:13:11,625 --> 00:13:16,083 who writes that Sanga issue was connected to both the places of duck and of Nupe, 207 00:13:16,375 --> 00:13:21,250 having initially been based at duck before fleeing to look here. 208 00:13:21,250 --> 00:13:24,625 Norbu is referring to an episode in the galaxy 209 00:13:24,916 --> 00:13:29,083 which occurred when Chen was 61 years old and faced various 210 00:13:29,083 --> 00:13:33,041 forms of hardship at the time of the intermediate revolt, 211 00:13:33,500 --> 00:13:37,541 and we return afterwards to this intermediate revolt. 212 00:13:38,875 --> 00:13:43,500 Similarly, Guru Tashi states that no prefer to subjugate his bone 213 00:13:43,500 --> 00:13:48,375 lineage, whereas duck was a place name to which subjugation was connected. 214 00:13:48,958 --> 00:13:51,958 Thus, he distinguishes between the family name Nupe 215 00:13:52,250 --> 00:13:55,791 and the place name duck, although it should also be mentioned that 216 00:13:55,791 --> 00:14:00,791 before being a clan name, doop was a place name also in Central Tibet. 217 00:14:01,916 --> 00:14:02,625 Both Namkeen 218 00:14:02,625 --> 00:14:05,625 Norbu and Guru Tashi agree that there is no good reason 219 00:14:05,625 --> 00:14:09,541 for positing the existence of two sangat dishes simply on the basis 220 00:14:09,541 --> 00:14:12,541 of the two names Nupe and Duck, 221 00:14:12,583 --> 00:14:15,250 and other solutions have also been attempted. 222 00:14:15,250 --> 00:14:18,000 Golden sour suggests that Nupe Chen was born 223 00:14:18,000 --> 00:14:21,875 during the reign of real person, and lived up to the time of tea. 224 00:14:21,916 --> 00:14:27,458 Tashi Chappell, the son of Pakatan and so the great grandson of Long Dharma 225 00:14:28,458 --> 00:14:32,541 Guru Tashi, while he mentions this opinion, concludes 226 00:14:32,541 --> 00:14:35,541 that no Chen was born during the reign of his Dixon 227 00:14:35,833 --> 00:14:39,791 and attained the accomplishment of an awareness holder of longevity 228 00:14:40,041 --> 00:14:44,250 and hence appears to have lived up to the time of Pulkit, said. 229 00:14:45,000 --> 00:14:48,083 A similar solution, also based on longevity, 230 00:14:48,333 --> 00:14:52,708 is proposed by Briggs and McKinley, who in his biography of Newton, Sanji 231 00:14:53,458 --> 00:14:57,708 bases himself on a verbatim statement attributed to Newton himself, 232 00:14:58,000 --> 00:15:01,000 claiming that he lived to be 130. 233 00:15:01,166 --> 00:15:05,875 This allows recording prematurely to buttress the notion that Newton's life 234 00:15:05,875 --> 00:15:10,375 extended from the reign of to some dates and all the way to that of power. 235 00:15:10,375 --> 00:15:10,916 Causal. 236 00:15:13,333 --> 00:15:15,750 So from a historical perspective, 237 00:15:15,750 --> 00:15:19,750 the only way to come to a satisfactory solution to this conundrum 238 00:15:20,083 --> 00:15:23,625 is to look for events alluded to in the traditional biographies, 239 00:15:23,958 --> 00:15:27,416 but which can be corroborated independently of them, failing 240 00:15:27,416 --> 00:15:31,416 which we are reduced to remaining in a feedback loop where different 241 00:15:31,416 --> 00:15:34,416 retellings of the same or similar episodes 242 00:15:35,000 --> 00:15:38,000 mutually shape and reinforce each other. 243 00:15:38,000 --> 00:15:40,875 Of course, for this early period in Tibetan history, 244 00:15:40,875 --> 00:15:44,750 there may not be much to go on, especially since the biographies tend 245 00:15:44,750 --> 00:15:48,833 to focus on persons and encounters of religious and spiritual significance. 246 00:15:49,583 --> 00:15:51,833 But nonetheless, we are fortunate in 247 00:15:51,833 --> 00:15:54,833 not being left entirely in the dark. 248 00:15:55,333 --> 00:15:59,666 Roberto Vitale was the first to point out that Newton's biographies mention 249 00:15:59,666 --> 00:16:03,208 at least one event of historical significance, the occurrence 250 00:16:03,208 --> 00:16:07,250 of which is corroborated independently of religiously influenced narratives. 251 00:16:07,791 --> 00:16:11,000 This concerns the difficulties that Neptune faced 252 00:16:11,250 --> 00:16:14,333 when he came under repeated attack by rebellious armies. 253 00:16:14,708 --> 00:16:17,666 He was forced to abandon his residence of Drake 254 00:16:17,666 --> 00:16:20,666 Yang Zong and to flee to Jamaica. 255 00:16:20,750 --> 00:16:22,916 As a result of these attacks. 256 00:16:22,916 --> 00:16:26,333 But when he got there, he found that the surrounding mountains 257 00:16:26,333 --> 00:16:30,708 were full of soldiers, and he used his magical powers to defend himself. 258 00:16:31,000 --> 00:16:35,250 Pointing his paw to one of the mountains and causing it 259 00:16:35,250 --> 00:16:39,625 to blaze up in flames and destroying the hostile armies. 260 00:16:40,416 --> 00:16:43,791 So what is significant about this episode is not so much, 261 00:16:43,791 --> 00:16:48,625 so much the various details of this magical encounter, 262 00:16:50,041 --> 00:16:51,583 but rather that the sources 263 00:16:51,583 --> 00:16:55,166 mention a precisely datable event as its backdrop, 264 00:16:55,458 --> 00:16:58,875 which is this intermediate revolt can look Barbar. 265 00:16:59,541 --> 00:17:03,875 They also specify that these events happened when Newton was 61 years old. 266 00:17:04,541 --> 00:17:07,583 A further significance is the fact that this incident 267 00:17:08,000 --> 00:17:13,000 does seem to represent a hazily remembered episode of an actual conflict 268 00:17:13,000 --> 00:17:16,916 in which Napoleon was embroiled, and that, in contrast to the stories 269 00:17:16,916 --> 00:17:21,083 connecting Newton Sanji issue to Padma Sambora and to Lung Dharma, 270 00:17:21,500 --> 00:17:25,250 there are no obvious religious reasons for preserving this episode. 271 00:17:25,250 --> 00:17:27,625 In the narrative. 272 00:17:27,625 --> 00:17:30,625 Now, this intermediate revolt is a datable event, 273 00:17:30,708 --> 00:17:35,000 and refers to the second in a series of three revolts that took place 274 00:17:35,708 --> 00:17:40,541 as part of the clan hostilities and chaos that followed the assassination of King 275 00:17:40,541 --> 00:17:45,833 Liang Dharma in 842, and the ensuing collapse of the Tibetan dynasty. 276 00:17:46,875 --> 00:17:48,458 This second revolt took 277 00:17:48,458 --> 00:17:51,541 place during Pol cold sense reign. 278 00:17:52,708 --> 00:17:56,208 While this narrows down the date range for this particular event 279 00:17:56,333 --> 00:17:59,333 to a period of 18 years, 280 00:17:59,375 --> 00:18:02,208 we still need additional clues in order to arrive 281 00:18:02,208 --> 00:18:05,250 at a more precise date or reasonable estimate. 282 00:18:05,875 --> 00:18:08,875 Fortunately, we have two further pieces of information 283 00:18:09,000 --> 00:18:12,541 that can help us to assemble the pieces of the puzzle. 284 00:18:13,166 --> 00:18:16,166 The first is the fact that this intermediate revolt 285 00:18:16,333 --> 00:18:19,583 broke out when Chen was in his 61st year, 286 00:18:20,250 --> 00:18:22,708 and the second is that Chen was born 287 00:18:22,708 --> 00:18:25,708 in a male mouse year. 288 00:18:26,750 --> 00:18:28,833 However, unfortunately, 289 00:18:28,833 --> 00:18:32,916 this astrological information does not entirely solve the riddle 290 00:18:33,500 --> 00:18:36,166 because there is disagreement among various authors 291 00:18:36,166 --> 00:18:39,625 as to which element qualifies the year of his birth, 292 00:18:40,041 --> 00:18:44,250 and also regarding which 60 year cycle is being referred to. 293 00:18:44,625 --> 00:18:48,791 So in Tibetan astrology, a 60 year cycle contains one rotation 294 00:18:48,791 --> 00:18:53,291 of each of the 12 signs of the zodiac through each of the five elements, 295 00:18:54,083 --> 00:18:57,375 so the following four possibilities have been entertained 296 00:18:58,583 --> 00:18:59,333 during membership 297 00:18:59,333 --> 00:19:04,291 suggests the what a male mouse year, which, depending on the 60 year cycle, 298 00:19:04,583 --> 00:19:10,208 would be either 772 or 832, and the regression accordingly. 299 00:19:10,208 --> 00:19:12,166 On the other hand, 300 00:19:12,166 --> 00:19:15,750 gives the would male mouse year, which is 12 years later 301 00:19:15,958 --> 00:19:19,708 and again, depending on the 60 year cycle, would be either 302 00:19:19,708 --> 00:19:22,708 784 or 844. 303 00:19:23,500 --> 00:19:27,208 Now the would male mouse year during two song dates ends reign, 304 00:19:27,208 --> 00:19:30,708 which is 784, would be far too early, 305 00:19:31,250 --> 00:19:34,250 for in that case Nick Chen would not be 61 306 00:19:34,541 --> 00:19:38,416 when this second revolt broke out, but well into his hundreds. 307 00:19:39,333 --> 00:19:43,041 And this would render the whole episode of his using destructive magic 308 00:19:43,291 --> 00:19:46,291 and having to change abode seem incongruous. 309 00:19:46,750 --> 00:19:49,708 But by the same token, this also invalidates the 310 00:19:49,708 --> 00:19:52,708 what a male mouse year proposed by Ginger member Shea. 311 00:19:52,833 --> 00:19:56,041 For even if we take the latest 60 year cycle 312 00:19:56,333 --> 00:19:59,333 with no change birth in 832, 313 00:19:59,500 --> 00:20:04,875 the revolt would have had to take place in 892, which is too early to fit. 314 00:20:04,875 --> 00:20:08,125 Pulpwood sands reign, so the only acceptable 315 00:20:08,125 --> 00:20:11,583 birth date for Sanji is she seems to be the would male mouse. 316 00:20:11,583 --> 00:20:16,500 Year of 844, with the revolt taking place when he was 61. 317 00:20:16,916 --> 00:20:19,791 In 904, a few years before 318 00:20:19,791 --> 00:20:23,000 powerful Chen was assassinated in 910. 319 00:20:24,458 --> 00:20:27,166 Now, the implication of all these calculations 320 00:20:27,166 --> 00:20:30,500 is that they squarely play Snoopy and Sanji as a figure 321 00:20:30,958 --> 00:20:35,541 of the Age of Fragmentation, the so-called Dark Age of Tibetan history. 322 00:20:36,375 --> 00:20:39,833 This has several consequences, which have a direct bearing on 323 00:20:39,833 --> 00:20:41,458 the stories told about Neptune. 324 00:20:41,458 --> 00:20:44,458 Sanji Ishi! 325 00:20:44,458 --> 00:20:48,750 The first and for present purposes, perhaps the most blatant one is 326 00:20:48,750 --> 00:20:52,541 that Neptune Sanji Ishi cannot have been a direct disciple of Padma Samovar. 327 00:20:53,333 --> 00:20:56,333 But what are we to make, then, of the widespread narrative 328 00:20:56,458 --> 00:20:59,458 that he was initiated into the practice of Yamanaka 329 00:20:59,541 --> 00:21:04,583 and received the teachings on roster magic that so characterized his persona 330 00:21:04,958 --> 00:21:07,958 by the great guru Diana himself? 331 00:21:08,416 --> 00:21:12,333 It would seem that as the legend surrounding Padma Samovar developed, 332 00:21:12,750 --> 00:21:17,416 but ever became a larger than life figure in the Tibetan imagination. 333 00:21:18,416 --> 00:21:18,958 From being 334 00:21:18,958 --> 00:21:23,125 initially a highly charismatic, Siddha like master active in the regions 335 00:21:23,125 --> 00:21:28,500 of southern Tibet in present day Bhutan, fringe areas where imperial control 336 00:21:28,500 --> 00:21:32,208 over the dissemination of tantric teachings was greatly reduced, 337 00:21:32,750 --> 00:21:35,500 he gradually became the all encompassing 338 00:21:35,500 --> 00:21:38,500 archetypal guru of the emerging tradition. 339 00:21:39,208 --> 00:21:42,625 As this process of apotheosis unfolded and pattern, 340 00:21:42,666 --> 00:21:45,958 some of his status as Second Buddha was confirmed. 341 00:21:46,166 --> 00:21:50,166 His alleged connections to the royal court would cannot be denied 342 00:21:50,416 --> 00:21:54,125 or excluded that at some point he may indeed have met with King 343 00:21:54,125 --> 00:21:57,833 Ji sung did some well emphasized to an ever greater extent 344 00:21:58,083 --> 00:22:01,833 by those who considered themselves his followers and lineal descendants. 345 00:22:02,541 --> 00:22:06,291 When Padma, some of his followers began to take shape as a distinct group 346 00:22:06,291 --> 00:22:09,833 with the emergence of the new schools in the 11th century and the concomitant 347 00:22:09,833 --> 00:22:12,916 need to establish their own separate identity, 348 00:22:13,375 --> 00:22:17,666 they began to associate various important figures who had likewise played 349 00:22:17,666 --> 00:22:21,208 a role in transmitting the teachings that were their special inheritance 350 00:22:21,416 --> 00:22:25,166 with Padma Samovar, making them his direct disciples. 351 00:22:25,708 --> 00:22:29,541 In retrospect, it seemed only natural to consider such masters 352 00:22:29,750 --> 00:22:34,000 whose exact dates may have by then become somewhat hazy as Padma. 353 00:22:34,000 --> 00:22:35,416 Some of his disciples, 354 00:22:35,416 --> 00:22:40,333 especially since Padma assembled his role as founding figure and rallying point 355 00:22:42,041 --> 00:22:42,375 for the 356 00:22:42,375 --> 00:22:45,416 Nygma school, was quickly becoming a central element 357 00:22:45,625 --> 00:22:48,625 in Nygma identity construction. 358 00:22:50,000 --> 00:22:53,000 The other consequence of the above calculations 359 00:22:53,541 --> 00:22:56,541 is that Newton, who was born in 844, 360 00:22:56,750 --> 00:22:59,541 two years after long term assassination, 361 00:22:59,541 --> 00:23:02,291 cannot have been a contemporary of Lang Dharma 362 00:23:02,291 --> 00:23:06,625 as made out by later Tibetan histories which depict this famous episode 363 00:23:06,791 --> 00:23:10,833 in which Napoleon threatens the evil king with his magic powers 364 00:23:11,166 --> 00:23:15,125 and makes him promise not to extend the religious persecution 365 00:23:15,833 --> 00:23:18,833 that he had instigated against Central Tibet's monasteries 366 00:23:18,833 --> 00:23:22,041 to the community of white clad numbers. 367 00:23:22,916 --> 00:23:26,666 The first problem with this story concerns King Long drawn by himself. 368 00:23:27,833 --> 00:23:30,000 Not only is the epithet lang Dharma 369 00:23:30,000 --> 00:23:33,291 not used prior to the 11th century, 370 00:23:33,958 --> 00:23:37,500 but the very narratives concerning the king's allegedly 371 00:23:37,500 --> 00:23:41,541 devilish plot to destroy Buddhist institutions are questionable. 372 00:23:42,500 --> 00:23:45,208 What does seem to have happened is that his younger brother 373 00:23:45,208 --> 00:23:50,083 and predecessor, Albert Chen, overstretched the state budget with lavish 374 00:23:50,083 --> 00:23:53,500 expenditure on religious institutions and the monastic community. 375 00:23:54,375 --> 00:23:57,375 In 838, royal patron began 376 00:23:57,375 --> 00:24:01,958 to withdraw from government affairs due to ill health, and he died a few years 377 00:24:01,958 --> 00:24:04,958 later as a result of his illness. 378 00:24:05,750 --> 00:24:08,750 In 841. 379 00:24:08,750 --> 00:24:10,708 It seems likely that Lung Dharma 380 00:24:10,708 --> 00:24:14,000 more or less governed the country in his brother's stead. 381 00:24:14,250 --> 00:24:18,958 From 838 onwards, or if we follow Hugh Richardson, 382 00:24:19,166 --> 00:24:22,166 perhaps even as early as 836. 383 00:24:22,708 --> 00:24:25,250 But in any case, he officially ruled the country 384 00:24:25,250 --> 00:24:28,250 from 841 to 842. 385 00:24:29,458 --> 00:24:33,375 During this period, he tried to redress the state budget 386 00:24:33,541 --> 00:24:37,041 by curbing expenditure on the large monastic institutions, 387 00:24:37,416 --> 00:24:41,625 although this does not necessarily mean that he was personally opposed 388 00:24:41,625 --> 00:24:45,208 to Buddhism itself, as later historians have claimed. 389 00:24:45,833 --> 00:24:49,041 Nonetheless, the climate of relative uncertainty 390 00:24:49,250 --> 00:24:52,750 created by long term US draconian measures backfired and triggered 391 00:24:52,750 --> 00:24:55,875 the clan hostilities that seem to have been the real cause 392 00:24:55,875 --> 00:24:59,041 for the destruction of central Tibet's religious sites. 393 00:25:00,000 --> 00:25:04,000 A further point worth noting is that the events in Tibet 394 00:25:04,250 --> 00:25:07,333 did not occur in isolation, but happened 395 00:25:07,333 --> 00:25:10,375 within a wider geopolitical context. 396 00:25:10,375 --> 00:25:11,125 In Chiang. 397 00:25:11,125 --> 00:25:16,291 In town China, Emperor favored Daoism and instigated the persecution 398 00:25:16,291 --> 00:25:19,583 against Buddhism in 841, which lasted 399 00:25:19,583 --> 00:25:22,583 until his death in 846. 400 00:25:22,583 --> 00:25:25,750 Also, the Tibetan Empire's collapse 401 00:25:25,958 --> 00:25:29,750 following London mass assassination occurred within two years 402 00:25:29,750 --> 00:25:35,250 of the collapse of the Uyghur cabinet in 840, and the weakened Tang dynasty 403 00:25:35,541 --> 00:25:40,416 only survived for another 65 years, that is, until 907. 404 00:25:41,083 --> 00:25:44,208 Now, all of this means that there was a general weakening 405 00:25:44,208 --> 00:25:48,541 of centralized political power across Central Asia, which negatively affected 406 00:25:48,541 --> 00:25:49,791 the patronage of Buddhism. 407 00:25:54,750 --> 00:25:55,708 In retrospect, 408 00:25:55,708 --> 00:25:58,708 once long Dharma had been made into the arch villain 409 00:25:58,750 --> 00:26:01,416 and persecutor of Buddhism, 410 00:26:01,416 --> 00:26:04,708 Newton Sanjay, whose dates were fairly stretchable 411 00:26:05,000 --> 00:26:10,375 due to his famed longevity, was made into the lone hero who valiantly stood 412 00:26:10,375 --> 00:26:15,083 up to the king's evil menace and ensure the safety of the numbers again. 413 00:26:15,208 --> 00:26:18,625 Given that, historically speaking, long dramas anti spending 414 00:26:18,625 --> 00:26:22,208 measures were directed specifically at the monastic establishments 415 00:26:22,208 --> 00:26:25,666 rather than at Buddhism as a whole, and that Newton's issue 416 00:26:26,083 --> 00:26:29,916 was the paramount exemplar of the non monastic Buddhist yoga. 417 00:26:30,458 --> 00:26:33,291 It's easy to see how these factual elements 418 00:26:33,291 --> 00:26:38,125 were subsequently woven into the now famous story that depicts Napoleon 419 00:26:38,291 --> 00:26:42,125 as opposing London and ensuring the protection of the numbers 420 00:26:42,875 --> 00:26:45,916 for Napoleon was indeed the archetype of the number 421 00:26:46,291 --> 00:26:50,375 representing the religious specialists who, during this chaotic period 422 00:26:50,375 --> 00:26:54,416 that followed the demise of the Empire and of the state dependent 423 00:26:54,416 --> 00:26:57,416 monastic institutions, played a crucial role 424 00:26:57,541 --> 00:27:01,375 in transmitting Buddhist tantric teachings to posterity. 425 00:27:04,833 --> 00:27:07,708 So we've seen that Napoleon Sanji cannot have been, 426 00:27:07,708 --> 00:27:10,708 historically speaking, a direct disciple of Padme, 427 00:27:11,458 --> 00:27:14,333 and that the association between both figures 428 00:27:14,333 --> 00:27:18,791 was due both to the expanding role of Padme assembled for the early school, 429 00:27:19,166 --> 00:27:23,083 and to the relative uncertainty concerning the dates 430 00:27:23,083 --> 00:27:27,125 of other important figures who ended up being drawn into Padme. 431 00:27:27,125 --> 00:27:30,416 Some of us orbit with several generations of masters 432 00:27:30,666 --> 00:27:34,833 being retrospectively conflated as one, and in a sense 433 00:27:35,083 --> 00:27:39,458 this was not entirely wrong in that such masters were indeed the carriers of Padma 434 00:27:39,625 --> 00:27:43,166 brothers lineage, or at least of teachings associated with him. 435 00:27:43,708 --> 00:27:48,208 And this is what I would suggest happened with Newton's anxiety 436 00:27:48,375 --> 00:27:51,958 from being an import master during the era of fragmentation, 437 00:27:52,250 --> 00:27:56,125 who played a crucial role in transmitting the distinct 438 00:27:56,166 --> 00:28:00,291 tantric teachings of what would end up crystallizing as the Nygma school, 439 00:28:00,833 --> 00:28:03,958 Newton was made a direct disciple of Padma assembler. 440 00:28:04,916 --> 00:28:09,333 This confusion of sorts was fairly easy to make in his case, since he appears 441 00:28:09,333 --> 00:28:13,666 to have been a student of Kumara and of the latter's disciple, the surgeon, 442 00:28:14,916 --> 00:28:15,458 and that 443 00:28:15,458 --> 00:28:19,250 General Kumara, who flourished during the ninth century, does indeed 444 00:28:19,250 --> 00:28:22,333 seem to have been a direct disciple of Padma Samovar, 445 00:28:23,833 --> 00:28:25,416 so it does not appear too far 446 00:28:25,416 --> 00:28:30,416 fetched to consider Newton Sanjay, an inheritor of Padma, symbolized lineage 447 00:28:30,750 --> 00:28:34,791 mediated by the action of Kumara and Parle-g. She, 448 00:28:36,250 --> 00:28:39,250 apart from the biographical accounts, 449 00:28:39,750 --> 00:28:44,333 the association of Newton with Kumara is also hinted at in the docs 450 00:28:44,333 --> 00:28:49,875 graphic writings of both these masters, with a progression being observable 451 00:28:50,083 --> 00:28:53,125 between both figures that reflects the gradual 452 00:28:53,125 --> 00:28:56,125 consolidation of the doctor and tradition itself. 453 00:28:56,666 --> 00:29:01,291 While Kumar has discussions of Doc Chen are still deeply embedded 454 00:29:01,541 --> 00:29:06,625 in tantric deity yoga, showing an earlier stage of Doc Chen's development, 455 00:29:07,208 --> 00:29:12,291 Newton's works exhibited a marked tendency to establish clear boundaries 456 00:29:12,291 --> 00:29:16,708 for the Chen as an independent vehicle of non practice and non effort. 457 00:29:18,083 --> 00:29:20,333 So if we accept 458 00:29:20,333 --> 00:29:22,666 that the stories making Newton 459 00:29:22,666 --> 00:29:26,666 Sanjay a direct disciple of Padma Samovar can be interpreted 460 00:29:26,666 --> 00:29:29,666 to mean that he belonged to Padma, some of US lineage, 461 00:29:30,750 --> 00:29:33,416 and that such a rewriting of history 462 00:29:33,416 --> 00:29:36,833 was a common and convenient way for the later post 463 00:29:36,875 --> 00:29:40,625 11th century descendants of Tibet's old families 464 00:29:40,625 --> 00:29:44,500 to bolster their own prestige by linking their ancestors to Padma. 465 00:29:44,500 --> 00:29:47,500 Some of us circle of 25 disciples. 466 00:29:47,666 --> 00:29:50,750 And here, of course, I refer to Rob's article 467 00:29:51,416 --> 00:29:54,083 we swear our grandparents were there, 468 00:29:54,083 --> 00:29:57,083 which explains this process quite nicely. 469 00:29:57,583 --> 00:30:02,333 So if we can accept this, it behooves us to look at Newton's works to see what 470 00:30:02,375 --> 00:30:06,875 traces of Padma some of his legacy can be found within them. 471 00:30:07,458 --> 00:30:09,958 So the obvious place to start is an approach 472 00:30:09,958 --> 00:30:12,958 and literary masterpiece in Spiritual Testament. 473 00:30:12,958 --> 00:30:15,166 The lamp for the eye of contemplation. 474 00:30:15,166 --> 00:30:17,541 Here we find several quotations from Padma. 475 00:30:17,541 --> 00:30:18,750 Some of his teachings. 476 00:30:20,958 --> 00:30:23,958 Most of them come from the manga Tao it Chunghwa. 477 00:30:24,166 --> 00:30:27,750 The docs of graphical treatise which, lacking a translator's 478 00:30:27,750 --> 00:30:30,833 colophon, seems to have been written directly in Tibetan 479 00:30:31,208 --> 00:30:37,166 and to be an early example of the category of gray texts, that is, a text written 480 00:30:37,166 --> 00:30:41,500 in collaboration between an Indian master and their Tibetan disciples. 481 00:30:42,208 --> 00:30:45,916 And for this suggestion, I refer to, 482 00:30:46,416 --> 00:30:49,416 Catherine Dalton, who has 483 00:30:50,541 --> 00:30:53,500 provided this proposal. 484 00:30:53,500 --> 00:30:56,750 So the text may thus have been dictated by Padma Samovar, 485 00:30:57,208 --> 00:31:00,416 either in an Indic language or even directly in Tibetan, 486 00:31:00,833 --> 00:31:03,833 and written down by a Tibetan disciple. 487 00:31:04,708 --> 00:31:07,541 The quotations from the manga Tao, it, Chunghwa 488 00:31:07,541 --> 00:31:11,875 all occur in the lamp for the Eyes of Contemplations. 489 00:31:12,375 --> 00:31:13,583 Sixth chapter. 490 00:31:13,583 --> 00:31:16,583 The one devoted to Maha Yoga. 491 00:31:16,583 --> 00:31:19,166 The first occurs in the context of the explanation 492 00:31:19,166 --> 00:31:24,125 of the view of phenomena as the mandala of awakened body, speech and mind. 493 00:31:24,750 --> 00:31:28,500 It explains that actual realization does not depend on 494 00:31:29,458 --> 00:31:30,625 or contradict 495 00:31:30,625 --> 00:31:34,416 the scriptures and instructions, and that it comes 496 00:31:34,416 --> 00:31:37,541 about naturally through intrinsic awareness. 497 00:31:38,208 --> 00:31:42,208 The second occurs in the context of a discussion of the characteristics 498 00:31:42,208 --> 00:31:45,208 of the chitta, and identifies 499 00:31:45,500 --> 00:31:48,500 all phenomena with luminosity and nirvana. 500 00:31:49,166 --> 00:31:51,750 The third occurs in the context of an explanation 501 00:31:51,750 --> 00:31:54,750 of the non-duality of intrinsic awareness, 502 00:31:55,375 --> 00:31:59,000 and is about the inseparability of the two truths in Under Yoga. 503 00:31:59,750 --> 00:32:04,125 Actually, it's a paraphrase that combines two separate passages from the manga 504 00:32:04,125 --> 00:32:08,541 Tori Zhenghua concerning UBI Tantra on the one hand and under yoga on the other, 505 00:32:09,125 --> 00:32:13,041 and the final reference occurs in one of the lamp's glosses and 506 00:32:13,041 --> 00:32:17,833 is about a discussion of the simultaneous approach to tantric meditation practice. 507 00:32:19,250 --> 00:32:22,000 So the other text associated with some of that 508 00:32:22,000 --> 00:32:25,500 to be quoted in the lamp is the top shack. 509 00:32:25,833 --> 00:32:29,500 The noble use of methods, and particularly its commentary, 510 00:32:29,708 --> 00:32:32,750 which presents Padma Samovar as its enlightened redact her. 511 00:32:33,708 --> 00:32:36,291 Among the quotations found in the lamp, 512 00:32:36,291 --> 00:32:40,958 the first two are from the commentary, but the third is from the root text. 513 00:32:41,916 --> 00:32:42,958 The first is actually 514 00:32:42,958 --> 00:32:47,208 a paraphrase and occurs in the context of discussing the tantric conduct 515 00:32:47,541 --> 00:32:52,291 of harmonious conformity, which explains that the Adam should engage 516 00:32:52,291 --> 00:32:55,500 in whatever forms of conduct of benefit 517 00:32:55,500 --> 00:32:58,500 to beings without regard to good or bad. 518 00:32:58,916 --> 00:33:01,791 The second occurs in the context of Newton's presentation 519 00:33:01,791 --> 00:33:05,708 of the fruit of Maha yoga, and highlights the manner in which, 520 00:33:06,000 --> 00:33:09,416 in the tantric vehicle, the state of omniscience 521 00:33:10,166 --> 00:33:12,500 does not depend on gradually 522 00:33:12,500 --> 00:33:15,500 relinquishing or giving up the observations 523 00:33:15,541 --> 00:33:18,000 and the third, which, 524 00:33:18,000 --> 00:33:21,500 as I said, comes from the root text rather than the commentary, 525 00:33:21,958 --> 00:33:25,208 is meant to illustrate the superiority of the fruition 526 00:33:25,375 --> 00:33:28,416 of Maha yoga compared to that of the sutra vehicle. 527 00:33:29,541 --> 00:33:32,541 But other than these concrete textual references, 528 00:33:32,625 --> 00:33:34,708 there are also a couple of allusions to Padma. 529 00:33:34,708 --> 00:33:39,750 Some of that occur in the lamps glosses, and these served to associate Padma 530 00:33:39,750 --> 00:33:43,500 some of her with particular traditions of Maha yoga exegesis. 531 00:33:44,791 --> 00:33:46,375 The first connects 532 00:33:46,375 --> 00:33:49,625 with the view that all phenomena are the enlightened mind, 533 00:33:50,000 --> 00:33:53,750 and the second associates both Padma Samovar and Madhu Sadhu, 534 00:33:53,958 --> 00:33:56,958 with the view of foundational equality. 535 00:33:57,833 --> 00:34:02,083 What is noteworthy is that in The Lamp for the Eye of Contemplation, Padma 536 00:34:02,083 --> 00:34:06,750 Samovar is quoted as an authoritative source of the Maya yoga tradition, 537 00:34:07,333 --> 00:34:10,500 but he is mentioned alongside other great masters 538 00:34:10,791 --> 00:34:14,041 without being accorded a particular degree of preeminence. 539 00:34:14,708 --> 00:34:19,791 Nonetheless, he does seem to exemplify the paradigmatic qualities of a siddha, 540 00:34:20,125 --> 00:34:23,916 for he is singled out alongside the Millimeter and Buddha Gupta 541 00:34:24,208 --> 00:34:27,208 as being the pivot of the pith instructions, 542 00:34:27,750 --> 00:34:30,416 and given that such pith instructions represent 543 00:34:30,416 --> 00:34:34,791 the distilled quintessence of the living knowhow of spiritual practice 544 00:34:35,666 --> 00:34:38,500 that is passed on from master to disciple. 545 00:34:38,500 --> 00:34:42,958 This statement indicates that Padma was perceived by Newton 546 00:34:43,250 --> 00:34:47,333 as one of the life sustaining sources of the Maha Yoga lineage. 547 00:34:48,208 --> 00:34:52,541 This impression is confirmed when we turn to the passage in the lamp 548 00:34:52,833 --> 00:34:53,708 that discusses 549 00:34:53,708 --> 00:34:58,375 actual perception as a criterion for the efficacy of tantric practice. 550 00:34:58,375 --> 00:35:04,250 In bringing about the result here, Padma Samovar is mentioned as second 551 00:35:04,250 --> 00:35:07,625 in the list of adepts whose great spectacular 552 00:35:07,625 --> 00:35:11,333 accomplishments illustrate the power of the tantric methods. 553 00:35:11,875 --> 00:35:16,750 He is listed after similar mixture and his departure to terminate VPA 554 00:35:16,791 --> 00:35:22,208 for the sake of taming the Rakshasa inhabiting that island, is mentioned 555 00:35:22,208 --> 00:35:27,291 as his defining feat, in line with standard portrayals of Padma samples. 556 00:35:27,291 --> 00:35:29,916 Final departure from the Land of Snows. 557 00:35:34,583 --> 00:35:37,500 The next logical place to look for references to Padma 558 00:35:37,500 --> 00:35:42,291 some of a inductions over would be his then pay Gosha 559 00:35:42,833 --> 00:35:45,875 his armor against darkness, the massive commentary 560 00:35:46,166 --> 00:35:50,333 to the explanatory tantra of the new yoga tradition, the Gunpowder Pinto, 561 00:35:50,666 --> 00:35:53,958 which he probably wrote toward the end of the ninth century. 562 00:35:54,833 --> 00:35:58,875 However, no references to Padma Samovar are found in that work, 563 00:35:59,500 --> 00:36:03,416 but this is perhaps not so surprising, since the armor Against Darkness 564 00:36:03,416 --> 00:36:06,416 represents an commentary on the single Tantra, 565 00:36:06,708 --> 00:36:09,958 being thus fairly narrow in terms of its textual basis, 566 00:36:10,333 --> 00:36:12,875 whereas the lamp for the eye of Contemplation 567 00:36:12,875 --> 00:36:17,875 is much more exhaustive in its scope, styling itself as an extensive commentary 568 00:36:18,166 --> 00:36:21,583 on the entire textual heritage of the whole range 569 00:36:21,583 --> 00:36:24,583 of meditative traditions of his time. 570 00:36:25,041 --> 00:36:27,833 To find further references to Padma Samovar, 571 00:36:27,833 --> 00:36:32,291 we must turn to a collection which, apart from the work of Cathy Cantwell, 572 00:36:32,625 --> 00:36:33,916 has so far been largely 573 00:36:33,916 --> 00:36:38,125 neglected in modern scholarship, namely the Zong tongue social. 574 00:36:39,125 --> 00:36:42,291 This collection appears to have been redacted by Newton Sangha Asia 575 00:36:42,583 --> 00:36:46,541 and his principal disciple nutrient, and get so referred to 576 00:36:46,541 --> 00:36:51,000 by the initiatory names Toji, Yang, Wang ten and 30 itself, 577 00:36:51,833 --> 00:36:56,416 and it has been transmitted by Yang de Lemos that it contains 578 00:36:56,416 --> 00:37:00,500 a number of orally transmitted teachings, as distinct from treasure. 579 00:37:00,500 --> 00:37:04,416 Revelations relating to the three inner yogas. 580 00:37:05,666 --> 00:37:08,875 Many of these instructions appear to be genuinely old, 581 00:37:09,083 --> 00:37:13,916 and one of them which provides a concise explanation of the four materials 582 00:37:14,250 --> 00:37:19,583 and which has been, studied and translated in detail by, Cathy. 583 00:37:20,375 --> 00:37:24,625 So it presents these four poor by materials, 584 00:37:24,625 --> 00:37:28,125 which is a foundational topic for a practice. 585 00:37:28,916 --> 00:37:32,625 And this may well go back to the historical pattern of some of the himself. 586 00:37:33,375 --> 00:37:36,583 The teaching is given entirely in Padma, some of his voice, 587 00:37:36,958 --> 00:37:40,583 and as a fully enlightened siddha, he proclaims at the outset 588 00:37:40,708 --> 00:37:43,791 his identity with the deity Aquileia, and says 589 00:37:43,791 --> 00:37:46,916 in the Code of Song that he composed the text at the Cave of Yang. 590 00:37:46,916 --> 00:37:48,541 Literature in Nepal. 591 00:37:48,541 --> 00:37:51,583 The point is that this teaching by Padma Samovar, 592 00:37:51,833 --> 00:37:54,958 which explains the nature and function of the four pullovers 593 00:37:55,166 --> 00:37:58,750 as an integrated whole, was transmitted by Newton, Sankhya 594 00:37:59,250 --> 00:38:04,166 and his student nutrient, and so as part of their spiritual legacy 595 00:38:04,166 --> 00:38:07,875 of tantric instructions, in line with Newton's role 596 00:38:08,000 --> 00:38:12,750 as transmitter of the corpus of knowledge he had inherited from his forebears. 597 00:38:14,958 --> 00:38:15,583 A somewhat 598 00:38:15,583 --> 00:38:20,333 more indirect testimony to the connection between Padma, samovar and Nuptial, 599 00:38:20,708 --> 00:38:24,583 which is also related to lyre, is the Puja album. 600 00:38:24,583 --> 00:38:26,041 The commentary. 601 00:38:26,041 --> 00:38:30,541 The text as a whole presents itself as the record of the distilled, 602 00:38:30,541 --> 00:38:34,958 theoretical and practical knowledge of three masters of lyre law, 603 00:38:35,166 --> 00:38:39,375 namely of a female amateur and the Nepali Sheela Manju. 604 00:38:39,833 --> 00:38:44,333 They are said to have compared and combined their knowledge 605 00:38:44,583 --> 00:38:49,000 during a retreat devoted to Vajra clear held in English. 606 00:38:49,000 --> 00:38:50,916 Licia. 607 00:38:50,916 --> 00:38:55,083 But while this commentary undoubtedly contains genuinely old material, 608 00:38:55,583 --> 00:38:59,083 at least those portions of the text which describe the transmission 609 00:38:59,333 --> 00:39:03,750 and put some of us teachings to future generations are somewhat later 610 00:39:04,125 --> 00:39:08,666 mentioning in one case, the 11th century figure does japa. 611 00:39:09,500 --> 00:39:13,916 But what is interesting for our purposes is that the Pooja album, snuck 612 00:39:14,458 --> 00:39:18,333 in the context of its discussion on confession, mentions 613 00:39:18,333 --> 00:39:22,916 both Newton Sanga Ishi and Yentl Young as experts in particular. 614 00:39:22,916 --> 00:39:24,708 Types of confession 615 00:39:24,708 --> 00:39:29,333 Newton Sanga is said to have devised a system of confession to the wisdom body, 616 00:39:29,708 --> 00:39:33,416 whereas the Emperor Young is held to have devised the system of confession 617 00:39:33,416 --> 00:39:35,458 to the wisdom. Duchesne. 618 00:39:35,458 --> 00:39:39,500 This statement is interesting both from a historical and ritual point of view. 619 00:39:40,250 --> 00:39:42,416 Historically speaking, 620 00:39:42,416 --> 00:39:45,958 we've already seen that Newton Sanga issue belongs to the midnight 621 00:39:45,958 --> 00:39:50,958 to mid 10th century, whereas Nian Palang can be dated to the early ninth century, 622 00:39:51,625 --> 00:39:54,208 so this should give us some clues regarding 623 00:39:54,208 --> 00:39:58,583 the dating of the project monarch, or at least of that portion of the text, 624 00:39:59,541 --> 00:40:01,250 and, ritually speaking, the 625 00:40:01,250 --> 00:40:06,458 association of Newton with the confession of the Supreme Wisdom body is a good job. 626 00:40:06,458 --> 00:40:09,500 It's fascinating for it immediately calls to mind 627 00:40:09,791 --> 00:40:14,166 the first line of the famous liturgy for confession 628 00:40:14,166 --> 00:40:17,166 called the inexpressible ultimate confession. 629 00:40:17,666 --> 00:40:21,750 This confession liturgy is derived from chapter four of the Stainless 630 00:40:21,750 --> 00:40:27,000 Sovereign Tantra of Confession, said to have been translated by Jana Kumara. 631 00:40:27,500 --> 00:40:31,125 The beginning stanzas of which are shared by a passage 632 00:40:31,125 --> 00:40:35,125 in the Kundu repeat, though the Sutra of all embracing awareness, 633 00:40:35,291 --> 00:40:38,291 which is the root tantra of the unknown yoga tradition. 634 00:40:38,333 --> 00:40:41,291 Now, while Newton's anguish is not directly connected 635 00:40:41,291 --> 00:40:45,750 with the compilation of this scripture, he was clearly deeply familiar with it. 636 00:40:46,333 --> 00:40:50,625 It is the second most quoted source in his lamp for the eye of Contemplation, 637 00:40:51,000 --> 00:40:54,166 and he also wrote The Armor Against Darkness 638 00:40:54,375 --> 00:40:57,791 as a commentary to its associated explanatory tantra. 639 00:40:58,250 --> 00:41:01,375 The convert Cupido, which shares 640 00:41:01,375 --> 00:41:04,375 numerous passages with the root tantra, 641 00:41:04,375 --> 00:41:08,541 hence the reference in the album neck to a system of Confession, 642 00:41:08,541 --> 00:41:12,166 which alludes to a line in the search of all embracing awareness. 643 00:41:12,458 --> 00:41:13,875 It has made its way 644 00:41:13,875 --> 00:41:17,666 in one of the most popular liturgies for confession used throughout the mass. 645 00:41:17,666 --> 00:41:20,125 School to this day seems significant, 646 00:41:20,125 --> 00:41:22,791 and furthermore, the fact that the Stainless Sovereign 647 00:41:22,791 --> 00:41:26,708 Tantra of Confession was held was being translated by Nayak. 648 00:41:26,833 --> 00:41:31,666 Jana Kumara provides a further link between the action of Kumara 649 00:41:31,666 --> 00:41:32,791 and Newton Sungai Ishi. 650 00:41:36,916 --> 00:41:39,916 So overall, these various textual references 651 00:41:40,208 --> 00:41:42,958 indicate that although the stories of Newton Saga, 652 00:41:42,958 --> 00:41:47,666 it is direct connection to Padma, some of it cannot be taken at face value. 653 00:41:48,041 --> 00:41:53,125 Since Newton was born some 60 years after Padma Somerville's sojourn in Tibet, 654 00:41:53,500 --> 00:41:56,625 Newton was certainly keenly aware of Padma Samovar 655 00:41:57,000 --> 00:42:00,875 as an authoritative source of Maha yoga doctrine, and quoted him 656 00:42:00,875 --> 00:42:05,333 repeatedly as such in his magnum opus, The Lamp for the Eye of Contemplation. 657 00:42:06,583 --> 00:42:09,583 Furthermore, being himself part of Padma 658 00:42:09,583 --> 00:42:12,583 lineage, Newton acted as transmitter 659 00:42:12,791 --> 00:42:15,791 of an early instruction on ventricular 660 00:42:15,833 --> 00:42:19,166 that may well be genuinely attributable to the historical Padma. 661 00:42:19,166 --> 00:42:20,833 Some of her. 662 00:42:20,833 --> 00:42:24,333 To conclude, I would like to draw attention to a related phenomenon. 663 00:42:24,833 --> 00:42:28,083 So in the previous article, I hinted that Newton 664 00:42:28,166 --> 00:42:32,333 language can be considered the epicenter of an alternative treasure tradition 665 00:42:32,333 --> 00:42:36,333 focused on the Manteca, of which Newton's first incarnation, 666 00:42:36,625 --> 00:42:39,541 the sorcerer Shang from 11th 667 00:42:39,541 --> 00:42:42,541 century, was the main treasure revealer. 668 00:42:43,041 --> 00:42:46,166 Just as Newton, she ended up being drawn into Padme. 669 00:42:46,208 --> 00:42:47,833 Some of us orbit 670 00:42:47,833 --> 00:42:53,333 so his archaic treasure corpus devoted to the cult of Yamanaka, was subsequently 671 00:42:53,333 --> 00:42:56,916 overshadowed by the Padma, some of US centric treasure tradition, 672 00:42:57,333 --> 00:43:01,375 and was subsumed within it by means of a later narrative, strata 673 00:43:01,583 --> 00:43:05,208 that sought to connect it to Padma Samovar in a somewhat artificial manner. 674 00:43:05,875 --> 00:43:08,916 And here I refer to a wonderful article by Stefan Aguiar. 675 00:43:09,500 --> 00:43:14,666 Devoted to this corpus of Yamanaka, treasures. 676 00:43:15,708 --> 00:43:16,666 Nonetheless, 677 00:43:16,666 --> 00:43:22,041 despite this process of displacement, the Yamanaka corpus conceived by Nguyen 678 00:43:22,125 --> 00:43:25,125 Sanji Ishi and revealed by Geshe Tum, 679 00:43:25,416 --> 00:43:30,250 continued to be preserved and revered as part of the special heritage 680 00:43:30,250 --> 00:43:33,833 of the junta tradition, where it is still practiced to this day. 681 00:43:35,458 --> 00:43:37,583 About 30 years ago, 682 00:43:37,583 --> 00:43:41,750 Herbert Gunter, drawing on the work of Eliza Butler, 683 00:43:42,125 --> 00:43:45,958 wrote that Padma Samovar, with his flamboyant public appearances 684 00:43:45,958 --> 00:43:49,750 and magical feats that captured the Tibetan court's imagination, 685 00:43:50,250 --> 00:43:53,250 the deep symbolic thrust of his writings, 686 00:43:53,250 --> 00:43:56,916 and his uncompromising and fearless attitude towards those in power 687 00:43:57,416 --> 00:44:02,000 was a prime exemplar of the archetype of the Magus in history, 688 00:44:02,416 --> 00:44:06,875 who could be placed alongside such better known and rather notorious figures 689 00:44:07,166 --> 00:44:09,958 as John D in Elizabethan England 690 00:44:09,958 --> 00:44:12,958 and Grigori Rasputin in southeast Russia. 691 00:44:13,458 --> 00:44:16,541 It's fairly easy to see that Newton Sanji issue 692 00:44:16,708 --> 00:44:19,708 would equally well fit this description, 693 00:44:20,041 --> 00:44:24,500 and it seems appropriate that both he and Padma Samovar should be connected 694 00:44:24,500 --> 00:44:28,041 to each other by the threads of lineage and spiritual legacy, 695 00:44:28,416 --> 00:44:31,958 even if they never actually met in historical time. 696 00:44:33,291 --> 00:44:33,791 Thank you.