A Quote by Tenzin Palmo
What I like about Tibetan Buddhism is it was taken to Tibet in the 7th century and then again in the 11th. It has everything that had been collected in India up until that time. And so on all levels, it's so vast.
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The Tibetan religion has a past. And furthermore it has such an appeal. There again young people today are drawn to Buddhism and to Tibet. It's not only because of the Dalai Lama. It's because of what Tibet represents. There is a vast reservoir of knowledge, of mystical knowledge, which can be found in Tibet.The Chinese shouldn't be afraid of that really. They have other means of survival.
In the early '60s there was very little reliable information on Tibetan Buddhism. I was living in London and I had joined the Buddhist Society. For the most part, people there were either interested in Theravada or Zen Buddhism. There was almost no one into Tibetan Buddhism at that time.
One of the happier ironies of recent history is that even as Tibet is being wiped off the map in Tibet itself, here it is in California, in Switzerland, in Japan. All over the world, Tibetan Buddhism is now part of the neighborhood. In 1968, there were two Tibetan Buddhist centers in the West. By 2000, there were 40 in New York alone.
My father gave me a copy of 'Seven Years in Tibet,' and that's what turned me on to Tibet and Tibetan Buddhism.
It just seemed like Buddhism, especially Tibetan Buddhism - because that's mainly what I've been exposed to - was a real solid organization of teachings to point someone in the right direction. Some real well thought out stuff. But I don't know, like, every last detail about Buddhism.
Dalai Lama has made new opportunities for women that they never had in Tibet, introduced science into the monks' curriculum and had Tibetan students in exile take their classes in English after the age of ten so that they will know more about the outside world. But one of the great things he's done is to bring all the Tibetan groups together in exile, as perhaps they couldn't have been when they weren't in exile and they weren't under such pressure.
The question is not whether Tibet should be independent but the extent of the autonomy that it is allowed. Tibet has been firmly ensconced as part of the Chinese empire since the Qing dynasty's military intervention in Tibet in the early 18th century.
Up until then it had only been himself. Up to then it had been a private wrestle between him and himself. Nobody else much entered into it. After the people came into it he was, of course, a different man. Everything had changed then and he was no longer the virgin, with the virgin's right to insist upon platonic love. Life, in time, takes every maidenhead, even if it has to dry it up; it does not matter how the owner wants to keep it. Up to then he had been the young idealist. But he could not stay there. Not after the other people entered into it.
There's this Indian fellow who worked out a cycle like the idea of stone-age, bronze-age, only he did it on an Indian one. The cycle goes from nothing until now and 20th century and then on and right around the cycle until the people are really grooving and then just sinks back into ignorance until it gets back into the beginning again. So the 20th century is a fraction of that cycle, and how many of those cycles has it done yet? It's done as many as you think and all these times it's been through exactly the same things, and it'll be this again.
My mother was a spiritualist. We had weekly séances at our house with a neighbor who was a medium and various friends, and so I was brought up with the idea that there are many realms of being all around us. So that prepared me for Buddhism, and especially Tibetan Buddhism with all its talk of different realms and dimensions of being.
It seemed that most women, because they had been caught, gave up on the movement and were just trying to pass the time until they could be released. Men in prison struggled to maintain their pride, including their manhood, because that is all they had left after everything had been taken away.
My father's from Australia and my mother was born in India, but she's actually Tibetan. I was born in Katmandu, lived there until I was eight, and then moved to Australia with my mother and father. So yeah, I'm very mixed up, been to many different schools.
I was studying Tibetan Buddhism when I was quite young, again influenced by Kerouac.
Even into the 20th century, women were still struggling in the Western world for rights that Islam had granted women in the 7th century: equal rights to education; the right to own and inherit property; to have a voice in the decisions affecting their lives; to be active, engaged, and valued members of society at all levels.
The teachings of Tibetan Buddhism have been passed down for a long time now. They have that system pretty well figured out.
Fashion has been collected and exhibited for many years. People were picking up clothing of famous individuals, like Marie Antoinette's shoe or Napoleon's hat. That part of the resistance to having fashion in museums had to do with it being associated with femininity, and with the female body. Yet, as early as the 18th century, some people were recognizing that just as you collected art, you, might think about collecting fashion for museums, because it would provide insight into the way people thought about their lives and, and the way they envisioned themselves.
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