JOHN PEACOCK – THE TIBETAN
WAY OF LIFE, DEATH AND REBIRTH, THE ILLUSTRATED
GUIDE TO TIBETAN WISDOM – CHARTWELL BOOKS INC. – NEW YORK – 2003
The book is beautiful and the illustrations
are often original and brilliant. The book tries to give a descriptive picture
of what the Tibetan Buddhists think and do. Their version of Buddhism is
explained in enough detail for anyone to understand, though at times it is not
clear, like the number of Taras, the white and the green ones first and then
the author writes “in addition to these two” and he states there are twenty-one
representations. This would make a total of twenty-three and yet the illustration
that follows on the next page shows twenty-one Taras
around a single green one in the center, which makes twenty-two. There are
several other cases like that. But those are details and the rest is generally
very clear.
The second element is of course
the acceptance of the official version of recent history coming from the exiled
Dalai Lama. It is in many ways surprising because it does not do what the
Buddha said has to be done before anything: examine the real situation in its
real contradictory dimensions. The illustrations are not dated in the text
itself and we do not know if they are from Tibet or from the diaspora. Some
facts are given here and there that provide a bleak picture of what Tibet was
before the expulsion of the theocratic power by Mao Zedong. One fourth of the
male population was in the monasteries. Women were and till are non-ordainable
in Tibet and have to go to Taiwan if they want to be ordained (note the Chinese
connection in this fact: Tibet
even in its religious dimension, cannot exist without China,
continental or Taiwanese, and note the candidate to this procedure has to find the
funding for it, which of course is difficult.). The Dalai lama, elected by no
one and with no elected parliament of any sort, I mean here elected by all the
people who are of age to vote in Tibet, concentrated in himself, and still does
in the diaspora, both supreme religious power and supreme political power. The
monasteries and the monks had to be entirely taken care of, provided with the
means to live, by the surrounding population that was subservient and
excessively forced to work the fields to provide the monasteries with the food
needed by something like one eighth of the population that contributed nothing
to the gross national product of Tibet. The only production ever
mentioned is “tsha tshas” produced by some lamas and sold to the laypeople of Tibet,
in other words a fundraising activity that produces no economic added value
whatsoever.
The present situation is of
course complex but there cannot be any kind of an independence referendum for
the Tibetans because it is impossible to clearly state who could vote: all the
people residing permanently in Tibet (including a vast increasing proportion of
Chinese); all the Tibetans in China (including all the Tibetans that have left
Tibet to have an education and an economic or social career in China, hence
outside Tibet but inside the national borders of China); and all the Tibetans
that have left China altogether and constitute the diaspora (including those
who have abandoned their Tibetan nationality or rather their Chinese passport
to get another passport from another country where they have become citizens.)
The three solutions are problematic: the Chinese population in Tibet is
increasing very fast. The Tibetan population outside Tibet
in China
has been integrated in the Chinese perspective of development. Emigrants who
abandon their original nationality (without retaining a double nationality
which is not possible in all countries in the world) in all other electoral
situations also lose their right to vote in the elections of the countries they
have left and whose nationality they have dropped. And in the diaspora there is
the special case of the generations that have been born in exile: what is their
status, what is their real national affiliation? The only possible solution is
through direct negotiations between the diaspora and the Chinese government,
with or without international help or supervision and then the problem of the
representativeness of the Dalai Lama will come up fully. What’s more, the fact
that the Dalai Lama speaks of “enemies” whenever he speaks and the necessity to
demonstrate compassion for them is not encouraging. The Chinese in this
situation are not enemies but at the worst, and for some the best, challengers
of the feudal theocratic power that existed in Tibet up to 1959.
That’s the shortcoming of the
book.
What is the best quality of it
then?
It is the fact that John Peacock
tries to explain the theoretical system that is behind Tibetan Buddhism without
hiding the fact that they have integrated a tremendous amount of beliefs from
the pre-Buddhist religions of Tibet especially the Bon religion based on
extreme visions of the frightening, awful and always angry gods that required
all kinds of sacrifices and offerings to be pacified, including human
sacrifices with a religious folklore that has survived in some stories and
myths, and they say some areas, at least symbolically with some practices. The
Bon religion was performing human sacrifices and it was common to have some
kind of “communion” or “sharing rituals” with the blood of the victims being
served in human skulls and drunk from them. This morbid and bloody practice has
disappeared, and probably disappeared with the arrival of Buddhism from India but we
can wonder about some customs like the burial rites. The best burial rite is
the “sky biurial” in which the body is dissected, then the bones ground and
mixed with barley flower and served to vultures before the flesh itself. The
second burial rite is the “water burial” in which the body is dismembered and
then thrown into some river. The real interment is only for criminals, sick
people so that they cannot be reborn, imposing thus a punishment onto these
dead people and for some because of their sickness which is not really their
responsibility. Cremation is kept for the aristocracy of this feudal theocratic
society, the monks and the scholars, and the top of this aristocracy can be embalmed.
In both cases the ashes of the embalmed bodies are kept in stupas. One of the
latest embalmment was for Ling Rinpoche, the senior tutor of the present Dalai Lama.
Thigh bones are used to make pipes that are then used in Buddhist orchestras
performing in festivals and rituals. In the same way human skulls are used to
make drums.
This morbidity has to be
explained and it is the result of a strong warping of the Buddha’s teachings in
order to integrate these Bon practices and thus in order to take the control of
the local population when the Buddhist monks, all of them from India and of Indian
origin colonized (that’s what it is called in all other situations of the type)
the country, Tibet, not to speak of the period when Tibet was integrated into
the Mongol Empire of particularly ill-repute as for its brutality.
The warping can be easily seen in
two elements.
First the concept of “dukkha” is
totally cut off from its antagonist concept of “sukha”. “Dukkha is
systematically and exclusively translated as “suffering” (which is a
mistranslation) and since “sukha is not mentioned the vision is entirely
negative. Life is a valley of tears, a vale of suffering and nothing else. In
Buddhist Theravada tradition, “dukkha” is connected to samsara, that is to say
the cycle birth-life-death-rebirth. But the present book takes life out which
is at least debatable in the Buddhist perspective. You need to live, hence grow
first and then become old before dying. This long period between birth and
death is reduced to some kind of “bardo” which means “in-between” and then “sukha”
which is the joyful and positive side of life is dropped. The middle way of the
Buddha is abandoned. For the Buddha there is happiness in life if you avoid the
two extremes of attachment to material wealth and attachment to the rejection
of the said material wealth with total asceticism. In fact it is this total asceticism
in the form of the rejection of all material pleasures as inexistent, that
becomes the main objective of Tibetan Buddhism, but within a feudal theocratic
system that puts material wealth in the hands of the small upper fringe of the
clerical aristocracy who controls as individuals or as the collective authority
of the monasteries the land that is worked by the people who are nothing but
serves since they are attached to their duty (and the land that carries that
duty) to provide the monasteries with sustenance, the means to survive in
comfort and security.
When this warping is done, the
whole Biuddhist approach is also warped. Life is no longer the attempt to
cultivate for oneself and for others some kind of happiness but it is
exclusively the obligation to cultivate the actions that will enable you to be
reborn properly, or eventually, for some and no more than some, to escape this
cycle of samsara and hence get liberated into final nirvana (I prefer the pali
concept of nibbana that can only be reached when dying, whereas in this case if
this nirvana is final when you die, it implies that you can experience nirvana
before death, hence in life for the very few who will be able to fulfill the
eightfold path and reach Awakening. This by the way is in contradiction with
the erasing of “sukha” since the Buddha himself experienced Awakening rather early
in his life and could then live a long life afterwards in some kind of “bliss.”
He always said that anyone can do it, even women and untouchables. In Tibetan
Buddhism this is a privilege for the top fringe of the clerical aristocracy.
Of course then, and that’s my
second argument; the main rite, based on a ritual manual, is that of “Bardo
Thodal”, a long ritual that presupposes that the mind of the individual (note
this mind was not defined in this book which leads us to believe it is some
kind of “soul”) survives the material death of the body. Hence the important
concept of “anatta” (non-self, no-self or not-self) is here clearly negated and
only marginally quoted as “anatman” at the beginning of the book but as a
side-effect of the concept of “emptiness.” Since the “mind” we are speaking of can
survive the death of the body for three days first and then up to 49 extra days
(7 cycles of 7 days) before rebirth or final nirvana, this undefined “mind” has
its own essence and the individual could be defined as a “self” by this “mind”
that survives and may be either reborn in a material vessel or liberated into
something that is not specified. This “Bardo Thodal” is to be read in the ear
of the dead person during the first three days after his death in order to help
the person (by the way it is never said if women are concerned by this ritual)
manage these eventual seven cycles of seven days that give this individual
seven chances to reach final nirvana before rebirth. The excerpt of this “Bardo
Thodal” given at the end of the book provides the text that is read and
contains no real mention of the sex of the deceased person who is addressed in the
second vocative person “you” though the author in his commentaries in square
brackets and italics between the quoted excerpts speaks of the deceased in the
third person as “he or she” but this cannot be from the original text, and sure
enough in the standard translation by Lama Kazi Dawa-Samdup that deceased
person is referred to in the third person as “the deceased” in the links
between the various passages. By the way the “priest” who is reading this “Bardo
Thodal” in the ear of the deceased person can only be a man since women cannot
be fully ordained as we have seen.
John Peacock is known for his
lectures and books on secular Buddhism and this book reveals clearly why he
would drop all the corpus of deities and godlike creatures. They are
superstitions that blot out and even erase the most humanistic and progressive
dimension of Buddhism. The Buddha was during his whole material life an
opponent to all kinds of hierarchical and feudal power structures and a
proponent of basic total and equal freedom for any human individual as for the
possibility to get onto the eightfold path and reach awakening.
Tibetan Buddhism is in many ways
the negation of this dimension. When Buddhist monks and monasteries in Laos work with
UNESCO to enable the monasteries to become self-sufficient and sustainable thanks
to the development of productive activities we wonder how long this feudal
theocratic vision of human society can survive in the modern world? When we
listen to the Dalai lama we don’t even wonder anymore because he does not advocate
this religious vision but a more open ethical and even in many ways secular
vision saying for example: “Religion is valuable but not necessary” meaning
that we can develop good ethics and even good karma even if we do not believe
in karma or samsara and rebirth. Buddhist ethics can be developed and advocated
even without any reference to Buddhism. As John Peacock said in his seminar in
California in 2011, “if I wanted to teach Buddhist ethics to young people I
would first of all not even mention Buddhism but orient them towards doing
things, acting.”
This book is a good introduction
to Tibetan Buddhism but there is a tremendous amount of discussion to be
started, distance to be built and disambiguation or clarification to be
achieved if we want to make Buddhist social, cultural, educational, economic
and even political ethics part of the universal human heritage. This means
research and research is never respectful of petrified ideas and rituals.
Dr Jacques COULARDEAU
# posted by Dr. Jacques COULARDEAU @ 4:49 AM