Dillon-JivakaThe Complete Works

Michael Dillon. William Heinemann Medical Books Ltd, London.

Dillon's first book, published in 1946 by William Heinemann Medical Books Ltd of London. A philosophical and scientific argument for the medical treatment of what he termed “sex inversion”, drawing together endocrinology, ethics and canon law to make its case. The work brings biological reasoning to bear on a moral question, presenting medical intervention as ethically defensible. Carries a foreword by Gilbert Russell, M.B., Ch.B. Issued in hardcover with a dust jacket.

The Lancet, No. 6487, Vol. CCLIII, Saturday, 27 December 1947, pp. 962–963, Letters to the Editor. Michael Dillon (Trinity College, Dublin).

Letter to the editor of The Lancet proposing a radical simplification of arterial nomenclature. Dillon suggests treating the upper limb as a continuation of the subclavian artery and the lower limb as a continuation of the femoral, so reducing the roughly 380 named arteries listed in Gray's Anatomy. He argues this would shorten the medical syllabus and make the vascular system easier to picture as a whole. Followed on the printed page by a short editorial reply signed “Ed. L.”, objecting that the extended names would hinder reference to particular parts and trouble comparative anatomists. Signed from Trinity College, Dublin.

British Medical Journal (Supplement), 11 December 1948, Vol. 2, p. 222, Correspondence. Michael Dillon (Dublin).

Letter to the editor of the British Medical Journal Supplement opposing the National Health Service on ethical and biological grounds. Responding to a leading article on the NHS, Dillon asks how a man who sincerely believes that nationalisation is “biologically and ethically detrimental to the State and the citizens” can reconcile his conscience with voluntarily contributing money towards it, when the only choice lies between conscience and freedom, or conscience and bankruptcy. He cites Aristotle on the function of the State being the moral advancement of the citizen, and references his own article in the Journal of the Medical Association of Eire (1948). Signed from Dublin.

Dillon qualifies as a doctor in 1951, graduating from Trinity College, Dublin

The Irish Journal of Medical Science, January 1951, pp. 27–38. Michael Dillon.

Medical article in The Irish Journal of Medical Science arguing for sleep therapy in duodenal ulcer. After a survey of ulcer aetiology, Dillon contends that gastric and duodenal ulcers are fundamentally different and that emotional stress, acting through cortical pathways, drives the hypersecretion that prevents healing. Drawing on Fulton and on Wolf and Wolff, he proposes that deep dreamless sleep, induced with Soneryl, removes this stimulation and lets the ulcer heal faster. He reports nocturnal-secretion tests on thirteen patients and two case histories, presenting them as grounds for further investigation rather than proof. Illustrated with charts. Issued as a journal reprint.

Note: The Cowell letters track this paper’s publication and reception closely, from the awaited journal issue to reprints sent to Gillies, Fulton, and Wolf and Wolff. Full quotations and citations in the letters survey; see the Cowell–Dillon Letters note under Additional Notes, and see also NL-5.

The Journal of the American Medical Association, Vol. 145, No. 11, Saturday, 17 March 1951, p. 821, Queries and Minor Notes. Michael Dillon (citing The Irish Journal of Medical Science, January 1951).

A short note arguing that the works of Hippocrates should be set texts in medical schools. To read Hippocrates, Dillon writes, is to put oneself into a proper perspective, for never has so much understanding assisted observation, nor observation promoted so much understanding, not only of disease and trauma but of man himself. He contrasts the Hippocratic view, in which the patient is of first importance and the disease subsidiary, with what he calls the modern, narrowly specialised, materialistic concept of medicine, adding that humility is not one of the more marked virtues of the average medical man.

Note: JAMA reproduces the note in the “Queries and Minor Notes” section, citing The Irish Journal of Medical Science, January 1951, as the source. The IJMS original is not held in the archive; whether the JAMA text is verbatim, condensed, or paraphrased cannot be determined from the JAMA page alone.

The Lancet, No. 6670, Vol. CCLX, Saturday, 30 June 1951, p. 1418, Letters to the Editor. Michael Dillon (Dublin).

Letter to the editor of The Lancet proposing a small stilt-and-artificial-foot device, used with a walking stick, to conceal the short stature of patients with achondroplasia. Dillon opens with Noble Chamberlain's remark that the condition is less a disease than a clinical curiosity, beyond the remedy even of plastic surgery. He describes the device in detail: a padded instep and heel, a wooden platform, light aluminium-alloy struts of perhaps a foot in length, and a shoe pliable in front and stiff behind, forming a mechanical hinge that springs back straight rather than letting the toe drag. Accompanied by two captioned line drawings. Signed from Dublin.

Notable: Two line-drawing figures accompany the letter on the printed page (Fig. 1, Stilt in use; Fig. 2, Mechanism in shoe), with labelled engineering details. No editorial reply printed. Signed from Dublin, where Dillon was completing his medical studies at Trinity College.

British Medical Journal (Supplement), Vol. 1, 5 February 1955, p. 43, Correspondence. Michael Dillon (Sydney, Australia).

Letter to the editor of the British Medical Journal Supplement arguing for the professionalisation of ship surgery. Dillon objects to shipping companies employing non-uniformed “holiday tripper” doctors in place of regular Merchant Service surgeons, naming the Blue Star, Port Line, China Navigation Company and Blue Funnel as offenders. He points to wide pay disparities and to companies withholding the National Maritime Board award from surgeons, and proposes joint action by the Board and the B.M.A. to stabilise pay, require uniform, form a surgeons' pool, and discipline drunkenness at sea. Signed from Sydney, Australia. A longer letter on the same subject appeared the following week in the Medical Journal of Australia.

The Medical Journal of Australia, Vol. I, 42nd Year, No. 7, Sydney, Saturday, 12 February 1955, pp. 252–253, Correspondence. Michael Dillon (Sydney).

Closely related to Dillon's BMJ Ship Surgeons letter of the same week. Dillon's letter, dated 21 January 1955 and signed from care of G. S. Yuill and Company, Sydney, raises the employment by shipping companies of non-uniformed doctor holiday-trippers in place of the ship's surgeon, restating for Australian readers the case he had put to the BMJ. No editorial reply is printed with the letter. A published reply by Dr A. Wobisz (19 March 1955, also held) identifies its writer as the non-uniformed “holiday-tripper” medical officer on the ship that carried Dillon to Australia, and disputes Dillon's case: the pay is too poor for any Australian doctor to make the sea a career, companies would prefer permanent surgeons but cannot recruit them, uniform is impractical and costly, and the trippers give competent service without fees. Wobisz signs from Wallerawang, New South Wales.

Michael Dillon. Linden Press, London.

A collection of twenty numbered poems published in 1957 by the Linden Press, London. Most poems are paired with a short prose meditation that introduces the verse, and the forms range from sonnets to longer reflective pieces. The themes are spiritual and Buddhist-inflected: the self asleep and mechanical against the self awakened, the mastery of anger and desire, suffering, karma and reincarnation, and at-onement with the Absolute. Issued in blue cloth with gold embossing and printed at Villiers Publications, Holloway. Extremely rare; the archive's copy is an ex-library volume from the University of Kent at Canterbury, originally presented by Folkestone Public Library.

Buddhist Works Begin Here

The Maha Bodhi, Vol. 66, No. 9, September 1958, pp. 299–302. Jivaka Kumara.

Article in The Maha Bodhi on adapting the Buddhist path for laypeople burdened with worldly responsibilities. Jivaka argues that, while Enlightenment suits the monk rather than the householder, those who take the Teaching seriously may still evolve gradually across successive lives by working on themselves now. The practical first step is self-knowledge: listening to others' criticism in silence, watching one's own reactions to learn what provokes them, and observing and curbing negative emotions. He holds that slavery to such emotions breeds ill-health, crime and suffering, and that individual reawakening could spread, all without shedding one's daily duties.

The Maha Bodhi, Vol. 66, No. 10, October 1958, p. 321. Jivaka Kumara.

Original poem in three stanzas. It figures life as a road that all must tread alone, with the end never in sight, where only those who press ahead will see the dawning light. The middle stanza contrasts the seeker with those who hate the way and find the walking hard, blind to the beauty around them and cursing the rocks and thorns of the path. The closing stanza observes that the road is short to one fired to seek the Precious Jewel and inspired by his journey, but long to him who is tired, and long is life to the fool.

The Maha Bodhi, Vol. 66, No. 10, October 1958, pp. 349–350. Jivaka Kumara.

Review of Zen Buddhism by Christmas Humphreys. Jivaka praises the book as pre-eminently readable, light and even humorous, finely supplemented with photographs and sketches, and valuable for its clear exposition to those who already understand the Teaching of which Zen was an offshoot. He singles out the final chapter, “Instead of Conclusion”, for offering the reader a means of beginning to practise, and commends its stress on living in the present and on the troubles we make for ourselves through worry and anticipation. His chief fault is the excess of quotations, especially the constant recourse to Suzuki, urging that while reading Humphreys one should be left to read Humphreys.

The Maha Bodhi, Vol. 66, No. 11, November 1958, p. 380. Jivaka Kumara.

Review of A Book of Contemplation by D. D. Runes. Jivaka rejects the publisher's claim that the author is a mystic and philosopher of the first order, judging the book a cheap edition by the standard of the great mystics. He argues that Contemplation stands above Meditation, and Meditation above reflection, and that these epigrams are the product of reflection at best. He faults the sayings as mostly trite and derivative, noting for instance that the Greeks distinguished three words for love where Runes calls for only two, and declares that he would sooner return to his Dictionary of Quotations. Bylined with his Oxford degree in Literae Humaniores.

The Maha Bodhi, Vol. 66, No. 11, November 1958, p. 381. Jivaka Kumara.

Review of G. P. Conger's published Calcutta University lectures, Towards the Unification of the Faiths. Jivaka praises the author's scholarship and command of comparative religion, but faults him for being too conscious of addressing an Indian audience and inclined to flatter them, disputing for instance Conger's claim of Hindu kindness to animals, which he says would sit better with Buddhism. He also challenges a remark on the entry into Jerusalem. His chief criticism is that the conclusion offers no constructive path towards unifying the faiths, resting only on the thought that a world religion, if destined, will come. Worth reading for its scholarship, not for any advance in thought.

The Maha Bodhi, Vol. 66, No. 12, December 1958, pp. 400–404. Jivaka Kumara.

Article comparing Gurdjieff's “Fourth Way” with Buddhist teaching. Jivaka holds that Gurdjieff drew heavily on Buddhism, especially the Mahayana, devising a system of self-development that uses everyday life rather than withdrawal from it. He sets out Gurdjieff's doctrine that man is asleep, falsely believing himself a single “I”, and through self-observation discovers many jostling “I”s to be unified by non-reaction, alongside the work on negative emotions, which no event can justify. He treats this as a more accessible on-ramp to the Buddha's teaching on non-self, calling it a spiral around the shaft of Buddhism, differing in degree rather than kind.

The Maha Bodhi, Vol. 66, No. 12, December 1958, p. 407. Jivaka Kumara.

Review of The Nature of Man by Dagobert Runes. Dismisses it as superficial, the kind of questions undergraduates debate, as though culled from digests. Faults the science: Runes attributes man's weak senses to something intrinsic, yet African tribespeople can smell water, “primitive” tribes show telepathy, and second sight persists among the countryfolk of Scotland and Ireland and among Gypsies; and he overlooks the sixth cortical layer, peculiar to humans, and Brodmann's speech area, which differs in man and ape. Recommends he read the Buddhist Sutras for a fresh slant on metaphysics and causality, citing the dictum “causa rei est res ipsa”. Closes by quoting Ecclesiastes on the making of many books.

2nd March, 1959: Jivaka ordained under Sangharakshita

“An interesting ceremony was held at Saranath on 2nd March, when Jivaka Kumara, an Englishman whose writings are now well known to readers of the Maha Bodhi Journal, was given pabbajjā, or lower ordination. About a dozen bhikkhus of various nationalities, Indian, Sinhalese, Tibetan and English participated in the ceremony, which was held at 9.30 a.m. in the Mulagandha Kuti Vihara. Jivaka Kumara went through the traditional observances without hesitation, repeating the Precepts in a low but clear voice. Ven. D. Sasanasiri Maha Thera acted as the upajjhāya and the English-born Ven. Bhikshu Sangharakshita as acariya.”

— The Middle Way, Vol. XXXIV, No. 1 (May 1959), p. 24.

Sramanera Jivaka (M.A., M.B., B.Ch.). Maha Bodhi Society of India, Sarnath, Varanasi.

Commentary on the Dhammapada, written for a general Buddhist readership. Twenty essays, each built round a single verse, from “Renounce what lies in the future” (348) to a closing chapter on the Dhammapada as the Compass of the Raft. The introduction frames the Dhammapada as “the ABC of Buddhism”, the Dharma as the Buddha preached it to the laity rather than to metaphysicians, and holds that reading without application brings no progress: the practice of the Dhammapada is “the first step to be taken by anyone who claims to be a Buddhist”. The essays apply the verses to daily conduct, self-effort against reliance on any saviour, control of the restless mind through relaxation and concentration, turning criticism of others back upon oneself, and mindfulness in everyday life, with practical exercises throughout. First edition, published at Sarnath by Bhikkhu M. Sangharatana, Secretary of the Maha Bodhi Society, and printed by Mamta Press, Varanasi; priced Re. 1.50 nP.; title page bylined Sramanera Jivaka (M.A., M.B., B.Ch.); the introduction signed “Jivaka, Sarnath, Varanasi”.

S. J. [Sramanera Jivaka]. Booklet, 53 pp. (Only known copy from Liz Hodgkinson’s collection.)

Booklet arguing that the Vinaya must be revised for modern conditions, the 1954 Buddhist Council having laughed the question off. Surveys a Buddhist world split between countries where laity provide for monks and those where bhikkhus must earn their keep, and rejects three evasions: ignoring change, subterfuge, and selective neglect. Tabulates the Patimokkha rules by category, then comments rule by rule, with notes on death, hair, fans, arson, metaphysics and manners. Centrally proposes a Sangha Trust Fund to replace private handling of money, citing the Buddha's ban on gold and silver. Cover inscribed “For the Jivaka Club, with the Author's compliments!”.

The Maha Bodhi, Vol. 67, No. 2, February 1959, pp. 33–34. Jivaka Kumara.

Original poem in nine quatrains, set at night in a ruined second-century-BC monastic cell at Sarnath. Among the moonlit broken bricks the speaker watches ghostly bhikkhus rebuild the shrine and cells as they once stood, and within the vision sees a monk seated cross-legged before a small Buddha-image, recognising the figure as himself, who lived and died there two thousand years ago. He reflects that time is illusory, an age and a moment being one, until a cock crows, the robes fall from him and the cell crumbles back into ruin with the cold of dawn.

The Aryan Path, Vol. XXX, No. 4, April 1959, pp. 154–157. Jivaka Kumara.

Article applying the Buddha's teaching to the problem of Idealism versus Realism, surveying Berkeley, naive realism, Locke, solipsism and Kant. Argues the question rests on dichotomy and the Law of Contradiction, valid only at the mundane level of thought and invalid above it. Citing the Lankavatara Sutra, holds that Mind alone is Reality and that individuals are “viewpoints” on Mind, infinitely many like waves on the sea yet leaving the Unity undivided, since a point has position but no magnitude. Enlightenment is the viewpoint becoming co-extensive with the Whole, and is identical with Compassion. Printed with an editorial note welcoming his first contribution.

The Aryan Path, Vol. XXX, No. 5, May 1959, p. 225. Jivaka Kumara.

Review of Faith and Love by Alexander Alan Steinbach. Short and warm. Praises the prose as comparable to Ruskin, Carlyle and Emerson in an age of terse, ungrammatical writing, and notes the author's deep sensitivity to the wonders of Nature, which prompted his questioning into ultimate things. Describes the volume's thirty-seven short self-contained essays on ultimate values, beauty, science, nature and the purpose of Man, each able to lift the mind above the humdrum, and quotes a passage on the night sky moving the author to pour himself out in song.

The Maha Bodhi, Vol. 67, No. 5, May 1959, pp. 169–170. Sramanera Jivaka.

Review of The Life of the Buddha According to Thai Temple Paintings, devised by K. Leidecker. Praises the volume as a charming and valuable permanent record of temple wall paintings already decaying from damp, each scene captioned by a different bhikkhu drawing on the whole canon, with sixty-five of the Sangha involved; notes the curious anachronism of men with muskets. Faults the preface, however, for overstating the case in claiming these legendo-historical pictures display the lore of which the Thai Sangha is custodian, since the real treasure of Buddhism lies in the ethical and metaphysical Teaching held by the whole Triyana.

World Buddhism, Vol. VII, No. 11, June 1959 (B.E. 2503), pp. 1, 11. Sramanera Jivaka (Kalimpong).

Lead article, signed from Kalimpong, on the Dalai Lama's flight from Tibet and the chance it offers for a Buddhist revival in India. Likens the Dalai Lama not to the Pope but to the Queen in relation to the Commonwealth, a keystone who might unite Buddhism's diverse schools. Recalling that Buddhism faded from India by the thirteenth century, notes its reviving interest among the former depressed classes and urges that a tolerant, bloodless, non-violent Dhamma could make India a spearhead against world materialism. Calls for more missionary monks acquainted with other peoples, and warns India not to let the opportunity slip.

The Buddhist (Colombo), Vol. XXX, No. 2, June 1959, p. 111. Sramanera Jivaka (Triyana Vardhana Vihara, Kalimpong).

Article applying the Law of Contraries to Buddhist logic. By analogy with Euclidean geometry, which holds locally but not for curved space as a whole, argues that formal logic's rule that of two contraries “both may and one must be false” holds only at a low level of truth and breaks down above it, where a thing may bear an attribute and its negative at once. Illustrates with the simultaneous truth that there is only the Present and only the Past and Future, and applies it to self and not-self, the annihilation of the Self being its realisation. Quotes Tennyson on the Absolute.

The Maha Bodhi, Vol. 67, No. 6, June 1959, pp. 180–183. Sramanera Jivaka (M.A., M.B., B.Ch., B.A.O.).

Article arguing that mindfulness itself cannot become a habit, since a habit is a conditioned reflex while mindfulness is full awareness, the very antithesis of mechanical reaction. Drawing on physiology, holds that uncontrolled associations of ideas build the resentments underlying psychotic states, so that psychological illness is at root a moral matter for which the sufferer is responsible. Replying to Anoma Mahinda's earlier piece, concludes that while mindfulness cannot be made reflex, the memory to be mindful can be trained through reward, punishment and association, after which one must pass beyond habit into the higher mental state of awareness itself.

Indo-Asian Culture, Vol. VIII, No. 1, July 1959, pp. 68–74. Sramanera Jivaka.

Article building on Stcherbatsky's rendering of dukkha as “unrest” rather than “suffering”, re-reading the Four Noble Truths in that light. Argues from science that motion is fundamental to all existence, from atoms to brain waves, which vindicates the First Truth, while conceding Nagarjuna's point that motion, being of Space and Time, is finite. Moving through the psychology of negative emotions to the cessation of desire through the Eightfold Path, it notes that even a Tathagata feels bodily pain but no mental perturbation, then asks speculatively whether the tranquillisation of mankind might have a corresponding tranquillising effect on the forces of Nature. Contributor note describes him as an Englishman, M.A. (Oxon), now in India.

The Aryan Path, Vol. XXX, No. 7, July 1959, pp. 311–313. Sramanera Jivaka.

Article applying Buddhist logic to the problem of free will. Surveying free will, predeterminism, behaviourism and karma, it turns on the question “Could I have acted differently?” and argues that both “yes” and “no” are true answers, depending on one's level of being: a “yes” marks the man enslaved to a part of himself, a “no” the integrated man who acts as a unified Self. Behaviourism is thus vindicated in revolutionised form, the “uncontrollable impulse” being the sum of past uncontrolled impulses, so the individual remains responsible. Concludes that Mindfulness is the keystone of Buddhist ethics. An editorial introduction records the change of name from Jivaka Kumara to Sramanera Jivaka.

The Maha Bodhi, Vol. 67, No. 7, July 1959, pp. 215–223. Sramanera Jivaka.

Article examining Nagarjuna's dialectical proof that all theories of causation collapse into absurdity, leaving causation a thought construction wrongly imposed on the world. Accepting the conclusion, it contends that Nagarjuna repeatedly falls into formal fallacies, comparable to Zeno's paradoxes in divorcing Space from Time, and that the real demonstration lies in seeing that a cause in one relationship is an effect in another. Working through Aristotle's four causes and the example of a shattered glass ball, it shows the conditions of any event extend to be co-extensive with the universe, so that there is no separate Cause but only universal interdependence, which vindicates the Buddha's denial of substance and rules out any Primary Cause or Creator.

The Buddhist (Colombo), Vol. XXX, No. 4, August 1959, pp. 130–132. Sramanera Jivaka.

Article arguing that the Buddha's mendicant ideal of owning nothing cannot be maintained where begging is illegal. Distinguishes three situations: Buddhist countries where the laity over-provide luxuries already renounced, the non-Buddhist West where the begging monk is charged under the Vagrancy Acts, and intermediate Eastern countries. Proposes a Sangha Trust Fund into which all earnings and gifts are paid and from which each draws his basic need, condemning private bank accounts and so-called Robe Funds. Insists renunciation be genuine, and warns that Communist ideas will erode lay support by the century's end. Later cited by Jivaka as “Begging in the Modern World”.

The Maha Bodhi, Vol. 67, No. 8, August 1959, pp. 247–248. Samanera Jivaka.

Original poem in eight quatrains spoken in the voice of the Buddha from within a gilded image. He declares himself freer now than when imprisoned in a human frame, a living force whose Dharmakaya permeates the world and whose Wheel, first turned at Sarnath, still turns, even as worshippers gaze, offer “Sadhu” and kneel for merit without setting that Wheel turning in their own hearts. He reminds the reader that the Tathagata dwells in every image and yet in none, and that one should heed not the outer shell of gold and gems but see the Dharma, for he alone who sees the Dharma sees the Buddha.

The Aryan Path, Vol. XXX, No. 9, September 1959, p. 419. Sramanera Jivaka.

Review of Edward Conze (trans.), Buddhist Scriptures (Penguin Classics, 250 pp., 1959, 3s. 6d.). Enthusiastic throughout. Describes the book not as another anthology but as a complete survey of Buddhism drawn from across the canon and beyond, taking the reader through the three steps of Morality, Meditation and Wisdom to “Doctrinal Formulas” and “Doctrinal Disputes”. Praises the freshness and vigour of Conze's new translations, far removed from old thees and thous, and notes his stated refusal to pander to Western incredulity. Concludes the book should be a “must” for the shelves of any thoughtful reader.

The Maha Bodhi, Vol. 67, No. 9, September 1959, pp. 279–283. Sramanera Jivaka.

Article on Dana and the responsibilities it places on both giver and recipient. Argues that the Doctrine of Merit has been abused into a calculation of self-interest, since a gift made to win merit is selfish and thereby loses its merit, true Dana springing only from the wish to help. Marshals texts from the Samyutta and Anguttara Nikayas to show that gifts to a virtuous layman may bear more fruit than gifts to an unworthy monk. Warns that monks who accept luxuries such as radios and cameras betray their renunciation and render such gifts void, and that giving with strings attached is not Dana but bribery or blackmail.

World Buddhism, Vol. VIII, No. 3, October 1959, pp. 1–2. Sramanera Jivaka (India).

Article arguing against the contemporary tendency to bolster Buddhist faith by claiming the Buddha anticipated modern science. Cites a Majjhima Nikaya passage in which the Buddha disclaims omniscience, professing only the threefold lore, and dismisses claims built on the monks' water-strainer or on his medical sayings. Contends that ancient atomic ideas were overturned when the atom was split in 1932, and that the Buddha would have regarded the pursuit of science as a waste, holding meditation to be the only true science. Concludes that the Dhamma needs no scientific prop: the Buddha taught Truth, not Science, and Truth needs no support.

The Aryan Path, Vol. XXX, No. 10, October 1959, p. 451. Sramanera Jivaka.

Original poem in three stanzas. Contrasts the many who dwell in towns, buying and selling and asking not why, and the land-workers who toil but find it hard to understand, with the few who dwell on the mountain tops. These last care not for mundane things, holding silver and gold to be no different from the earthy mould from which all sorrow springs, and alone “receive the food of the Gods”. A recurring refrain marks out “those who dwell on the mountain tops, whose heads are in the clouds” against the town-dwellers who greet them with frowns and the land-workers who find it hard to understand.

The Buddhist (Colombo), Vol. XXX, No. 6, October 1959, pp. 149–151. Sramanera Jivaka.

Article arguing that the Sangha must reform its ordination practice or die, the second in a series. Opens with the crisis facing Buddhism: the assault on Tibet, the smothering of Buddhism in China, and the fossilisation of the Sangha in long-established Buddhist countries. Calls for a genuine four-month probation, the refusal of temporary or self-interested “going forth”, tests of menial work and self-support, monk-only universities whose degrees carry no secular value, and a Sangha Trust Fund so that no bhikkhu handles wages. Names the preceding article as “Begging in the Modern World”, printed in the August issue.

World Buddhism, Vol. VIII, No. 4, November 1959, p. 7, Letter to the Editor. Sramanera Jivaka (Sarnath, India).

Letter to the editor protesting the mass-conversion movement sweeping India after Ambedkar's death. Reports attending three meetings where hymns of hate were recited, the word “Brahmin” uttered with venom to applause, where a large portrait of Ambedkar with Nehru and Gandhi dwarfed a small image of the Buddha, and where Ambedkar himself was added to the Triple Gem as a fourth refuge. Argues that conversions born of hate and resentment are no conversions at all and bring the Dharma into disrepute. Calls on the senior Sangha to repudiate such conversions publicly in the press and to send bhikkhus in force into India to teach properly. Signed from Sarnath.

The Aryan Path, Vol. XXX, No. 12, December 1959, pp. 570–571. Sramanera Jivaka.

Review of John M. Gibson, Soldiers of the Word: The Story of the American Bible Society (Philosophical Library, New York, 304 pp., 1958, $3.75). Mixed. Acknowledges the courage of the pioneers and the colporteurs, some of whom died carrying the gospel, and praises enlivening anecdotes such as early translations for tribal languages and the dispute over Bibles for slaves. Faults the publisher's claim that the Society's history is closely bound up with that of the United States, finding much dry detail of little appeal beyond the Society's own adherents. Criticises the use of colloquial contractions and slang in straight prose, and judges the book unlikely to gain many readers outside America.

The Buddhist (Colombo), Vol. XXX, No. 8, December 1959, pp. 175–176. Sramanera Jivaka.

Article examining whether bhikkhus may take part in politics, the third in the series. Written in the wake of a political killing in Ceylon allegedly committed by a monk, with the case still sub judice. Recalls the Buddha's purpose for the Sangha, renunciation, meditation and preaching, and argues that political life and the almsman's life are as immiscible as oil and water, politics being never clean. Criticises Ambedkar's movement as a social campaign masquerading as Dharma, and renews the call for a revised Vinaya, citing the Vaisali precedent. A retained typescript headed “Politics and the Bhikshu” survives in Hodgkinson's collection and opens almost verbatim with the printed text, confirming it as the manuscript of this work.

The Maha Bodhi, Vol. 67, No. 12, December 1959, pp. 352–353. Jivaka.

Review of The Buddha and His Dhamma by B. R. Ambedkar, condemning it as a dangerous book for beginners since it nowhere distinguishes Ambedkar's own opinions from the canon and is becoming the “bible” of the New Buddhists. By page-cited quotations charges that it dismisses the rebirth doctrine of Karma as pernicious, scouts the Four Aryan Truths as a later accretion, gives a First Sermon bearing no relation to the Dhamma-Cakka-Pavattana Sutta, reduces the Dhamma to a mere social system, and even appears to sanction killing. Holds that Ambedkar founds his teaching on hate and political ambition rather than Compassion, and proposes the title be changed to Ambedkar and His Dhamma.

Sramanera Jivaka. Maha Bodhi Society of India, Calcutta (Sri D. Valisinha).

Book: an introduction to Buddhism written for young people, published by the Maha Bodhi Society of India, Calcutta. 128 pp., 2504 B.E., printed by Rabindranath Biswas at the Utpal Press, Calcutta. Extremely rare. Reviewed in at least six journals across Ceylon, India, Malaya, Japan and England in 1961, and reprinted in 1986 (128 pp., 2530 B.E.).

The Maha Bodhi, Vol. 68, No. 1, January 1960, p. 26. Jivaka.

Review of Journeys on the Razor Edged Path by Simons Roof (Crowell, 204 pp., $4.00). Finds the book strangely adolescent for a man of thirty-nine, less mature than the earlier work of Brunton and Bernard, recounting mental wanderings among lamas, swamis and yogis in the Kalimpong and Sikkim area without the author ever receiving real illumination. Faults Roof for clinging to a strong Christian bias and interpreting everything in its light rather than meeting it on a clean sheet, so that, though plainly a man of deep feeling, he transfers none of it to the reader and neither benefits fully himself nor inspires others to take up the search.

The Buddhist (Colombo), Vol. XXX, No. 9, January 1960, pp. 183–184. Sramanera Jivaka.

Article on the distinction between the letter and the spirit of the Vinaya. Argues that where a rule's original purpose has lapsed it is the letter, not the spirit, that should be set aside, and that to keep the letter while breaking the spirit is dishonourable. Marshals the Patimokkha money rule, the Vaisali precedent and the Mahavamsa to charge that the Theravadin school covers its lapses with hypocrisy while the Mahayana breaks the rule openly, and calls for revision of the Vinaya by learned and genuinely renunciant monks. Similar in content to the earlier book A Critical Study of the Vinaya (1959).

World Buddhism, Vol. VIII, No. 7, February 1960, pp. 3–4. Sramanera Jivaka (India).

Article on the Ceylon Sasana Commission Report. Argues that State control of the Sangha is alien to Vinaya and Dharma, while proposing practical state-supported measures: legal protection of the yellow robe on the model of military uniforms and clerical dress, certificates of ordination bearing photographs and held by the ordaining Sangha, a ban on the public sale of robes, and a Sangha Trust Fund into which all salaries are paid so that no monk handles wages or keeps a bank balance. Traces the Sangha's indiscipline to the unwieldy, partly obsolete Patimokkha, and calls for a World Buddhist Council, held outside any Buddhist country, to revise it.

The Aryan Path, Vol. XXXI, No. 2, February 1960, pp. 58–64. Sramanera Jivaka.

Substantial article proposing a new psychology grounded in the Buddha's teaching. Traces Western psychology from Plato and Aristotle through William James to Freud, who diverted it toward the abnormal. Sets out the five skandhas as a fluid, dynamic individual, cross-classifying Plato's threefold division and binding them to Karma and the Wheel of Life. Drawing on the Digha and Samyutta Nikayas and on the Surangama Sutra's analysis of perception, argues that “self-conquest” is really “skandha-conquest”, which releases the Self, and that Cognition, strengthened by meditation, approximates to the true Self so far as words allow. Holds that duality must be eradicated from thought.

The Maha Bodhi, Vol. 68, No. 2, February 1960, pp. 48–51. Jivaka.

Notes-and-news report on His Holiness the Dalai Lama's January 1960 visit to Sarnath, recording his two-hour sermon, the Buddhist Conference held under his chairmanship on the 12th and 14th of January, and the historic higher ordination of fifteen Tibetan and six Ladakhi sramaneras. Relays the Dalai Lama's appeal that a materially advanced but disturbed world hungers for the inner peace only religion can give, and that Buddhists must unite across societies and sects, found a training institute and publish simple illustrated literature to propagate the Dharma. Notes that the Sarvastivadin ordination is identical in substance with the Theravadin, and hopes Sarnath has benefited from so rare a gathering.

World Buddhism, Vol. VIII, No. 8, March 1960, pp. 7–8. Sramanera Jivaka (India).

Article arguing that State control of the Sangha is a disguised form of nationalisation, the very antithesis of what the Buddha designed when he created an order free of worldly ties. Holds that the sole motive for accepting it is desire for social security. Cites the new Thai monastery at Bodh Gaya, with hotel-like cells, private bathrooms and a club lounge, as a travesty of monkhood. Urges the Sangha to threaten mass disrobing against any nationalisation Act, and proposes ordination identity cards, a higher minimum age for novices, and an end to temporary ordinations.

The Maha Bodhi, Vol. 68, No. 3–4, March–April 1960, pp. 56–60. Sramanera Jivaka.

Article on the reciprocal action of body and mind in meditation. Jivaka observes that just as the mind plainly affects the body, the body affects the mind, so that deliberately relaxing the muscles gripped by a negative emotion will weaken and eventually dispel it, while stilling the body is the necessary prelude to stilling the mind. He argues that self-conquest and some prior calm must precede meditation, that the highly emotional mistake visions for true progress, and that mind and body should be harnessed and driven together like horses towards the Way of Understanding and Compassion.

Indo-Asian Culture, Vol. VIII, No. 4, April 1960, pp. 405–411. Sramanera Jivaka.

Essay on Gurdjieff and his teaching, with extended Buddhist comparison drawn largely through Ouspensky. Treats the doctrines of multiple “I”s, work on negative emotions, mindfulness and detachment as close to Buddhism, but contrasts Gurdjieff's injunction to integrate the personality into a single “I” with the Buddha's denial of any permanent self and his teaching of the skandhas. Distinguishes teacher from witchdoctor on doctrine rather than method, reading the gargantuan feasts and forced drinking as a means of stripping away the polished veneer to reveal the true man. Closes on the dictum, “Nothing in life could hurt you if only you could learn not to react.”

The Aryan Path, Vol. XXXI, No. 4, April 1960, p. 184. Sramanera Jivaka.

Review of New World Writing No. 15 (Mentor Book, New American Library, 345 pp., 1959, 75 cents), a pocket anthology of stories, poems and articles by authors from around the world. Warm and chatty in tone. Praises the freshness of the contents, singling out poems from Ghana and Iceland, a new Dante translation, a Ghana poet's appeal for vegetarianism, an Irish contributor's evocation of turf smoke, and a Greek folklore tale in a Christmas setting as his favourite, and notes a bibliography of world periodicals useful to writers. Concludes, “buy this book or give it away as a present, but make sure you read it yourself first!”

World Buddhism, Vol. VIII, No. 9, April 1960, pp. 17–18. Sramanera Jivaka (India).

Article, an extract from Practising the Dhammapada, on the verse that the yellow robe must be merited rather than merely worn, both earned and then continually re-earned through purity and observance of the precepts. Argues that ordination is too often treated as a pedestal, and distinguishes those who renounce the world's false values from those who renounce only its cares and responsibilities to live as a parasite on the community. Faults bhikkhus who seek comfort, titles and precedence, and warns that an unreformed Sangha will itself sound the death-knell of Buddhism.

The Aryan Path, Vol. XXXI, No. 5, May 1960, p. 233. Sramanera Jivaka.

Review of G. C. Lall's Buddha Dhamma (Kitab Mahal, Allahabad, 251 pp., 1959, Rs. 5.00). Judges it painstaking but immature and coloured by prejudice of upbringing. Faults the author, whom he likens to Ambedkar, for misrepresenting the Four Ariyan Truths, citing a passage that wrongly lists impermanence and Not-Self among them when these are metaphysical points rather than Truths, and for a recurring prejudice against meat-eating that contradicts the Buddha's clear statement in the Jivaka Sutra. Allows that the book shows a welcome breadth of mind in admitting Mahayana philosophical development.

The Maha Bodhi, Vol. 68, No. 5, May 1960, pp. 126–129. Sramanera Jivaka.

Article defending the first chapter of the Surangama Sutra, which Jivaka first met through Lin Yu Tang's anthology, against its dismissal as mere late Mahayana philosophy. He treats it as the very peak of Buddhist metaphysics, developing the teaching on non-self through the distinction between the fallible perception of the eyes and the intrinsic Perception of Sight, which is Pure Reality itself, attainable only by shedding the attachments that keep the idea of “I” strong. He argues that the Sutra solves the problem of mind and matter over which Descartes, Kant, Hume and Berkeley laboured in vain, holding mind to be the sole non-dependent existent while all phenomena are causally interdependent and illusory.

World Buddhism Vesak Annual, 2504–1960, pp. 3–5. Buddhist Publications, Colombo, Ceylon. Sramanera Jivaka.

Article pleading that the Theravadin Buddhist world help re-establish the exiled Tibetan sangha in India rather than let it die out, and that the Vajrayana's oral teaching be preserved, if necessary through non-Tibetan but Tibetan-trained monks. Argues that the Tibetan ordination is identical in origin to the Theravadin, and that pride and self-complacency, not doctrine, lie behind the neglect.

Indo-Asian Culture, Vol. IX, No. 1, July 1960, pp. 63–72. Sramanera Jivaka.

Speculative essay on the simultaneous emergence of great philosophical minds in Greece, China and India during the seventh to fifth centuries BC. Asks whether ideas exist as Cosmic Forces awaiting receptive minds, or whether telepathy, or the incarnation of evolved spirits when conditions suit, accounts for it. Surveys the early Greek thinkers, Lao Tse and Confucius alongside the Buddha, whom he ranks highest as the one who alone grasped Truth, with Lao Tse nearest, and holds that the Greeks retreated when their findings outran the laws of logic. Cites Gurdjieff on men as puppets of Forces driving the world towards its doom.

World Buddhism, Vol. VIII, No. 12, July 1960, pp. 8–9, Letter to the Editor. Jivaka (Kashmir).

Letter to the Editor responding to Shuyu Kanaoka's article (the printed page has “Konaoka”, evidently a misprint) in the World Buddhism Vesak Annual. Argues that since celibacy is the essence of monkhood in every religion, married Japanese Buddhists cannot properly be called monks or bhikkhus. Reports a long conversation at Sarnath with a young Japanese monk, robed in Burma, who confirmed he would be expected to marry on returning to his temple at Kyoto. Holds that the Parajjika rule on celibacy cannot bear the narrow reading he was given, and proposes that such married clergy be styled Buddhist priests, on the analogy of the Protestant clergyman. Signed simply “Jivaka” from Kashmir.

The Middle Way, Vol. XXXV, No. 2, August 1960, pp. 54–58. Sramanera Jivaka.

Article giving a detailed account of the Tibetan Bodhisattva Vow, unknown to the Hinayana school. Explains who may administer it and the fourfold form of the vow, then sets out the three stages of the Bodhisattva's career and the six Paramitas as treated by the great Tibetan reformer Tsong-kha-pa, whose work was then about to appear in English by order of the Dalai Lama. Lists the eighteen major or disciplinary rules, with variant renderings from two Tibetan sources, and the forty-six minor or expiatory rules, comparing several with Vinaya practice and crediting Professor Guenther for oral glosses. Concludes that the vow-taker becomes a Mahayanist through and through.

The Buddhist (Colombo), Vol. XXXI, No. 4, August 1960, pp. 125–127. Sramanera Jivaka (M.A., M.B., B.Ch.).

Article on the Second Council of Vaisali, held a hundred years after the Buddha's death, drawing on the Cullavagga. Examines the ten points of Vinaya relaxation demanded by the Vaisali monks and the verdicts against them, and argues that the real division lay not between pleasure-seeking and rigorous monks but between those who saw the need for adaptability within the Vinaya and those who were radically conservative, with an economic cause behind the dispute. Includes close discussion of the single-meal rule and its progressive relaxation. Quotes Bhikkhu Sangharakshita's Survey of Buddhism (1957) and closes with a call for reunion: “Let the Hinayana Sangha throw open its arms to its northern brethren.”

Indo-Asian Culture, Vol. IX, No. 2, October 1960, pp. 192–199; reprinted in The Middle Way, Vol. XXXVIII, No. 4, February 1964. Getsül Lobzang Jivaka (1960); Getsül Lobzang Jivaka (1964).

Article, published in 1960 and reprinted in 1964, presenting Tibetan Buddhism as a threefold system fulfilling a “Law of Three”: Mahayana or Madhyamika metaphysics, the Vajrayana that applies abstract principle to the concrete, and an ethical system inseparable from both, all centred on the Doctrine of the Void and the Bodhisattva ideal. Explains the Void as a state of Beyondness attained by obliterating the subject-object relationship, and defends the Tibetan images and mantras as symbols of metaphysical concepts rather than objects of worship. The 1964 reprint, credited to France-Asie, Tokyo, adds parenthetical Tibetan terms and substitutes “Theravada” for “Hinayana” in places, but the substance is unchanged.

The Maha Bodhi, Vol. 68, No. 10, October 1960, pp. 304–308. Sramanera Jivaka.

Article on the proper meaning of service to others, prompted by pressure on bhikshus to act as social workers. Jivaka marshals canonical texts in which the Buddha calls good works a canker and an asava, and joins Milarepa and Gurdjieff in warning that for the unevolved to help others is the blind leading the blind, since material aid never lessens the total suffering of the world and merely feeds the sense of “I am the doer”. He concludes that Enlightenment must come first and teaching second, and that genuine help flows only from compassion in one who has weakened the self, not from deliberately seeking out good works for their own sake.

The Middle Way, Vol. XXXV, No. 3, November 1960, pp. 111–112. Sramanera Jivaka.

Eyewitness report of the upasampada of fifteen Tibetans and six Ladakhi novices at the Mulagandha Kuti Vihara, Sarnath, in January 1960, in the presence of the Dalai Lama and under the auspices of his Guru, the Venerable Yang Tsim Rimpoche; the new bhikshus included Bakula Rimpoche. Notes that the Sarvastivadin ordination is identical to the Theravadin save that the presiding Thera must also be a Rimpoche, with the addition of Tibetan ritual, and that five Tibetans received the lower ordination the previous day. Records the relics shown, a sermon to over a thousand pilgrims, and a two-day conference held during the visit.

Note: “o” and “a” can be interchangeable, giving the variant “Jivako” (NAME-7 below); that spelling is more commonly associated with Laurence Mills (Khantipalo), but by May 1960, it is known he had dropped the “Jivaka” name in favour of “Sujivo” as seen in The Middle Way. See Khantipalo’s note at the end of the document.

The Buddhist (Colombo), Vol. XXXI, No. 8, December 1960, pp. 170–171. Sramanera Jivaka.

Article arguing that the Sotipanna, or Stream-Enterer, is not one who has attained meditative proficiency but one who has severed the first three fetters, Self-delusion, Doubt, and Adherence to mere Rule and Ritual. Treats Self-delusion as the biggest enemy of man, attacking from the front by imagining one has conquered what one has not, and from the rear through self-satisfaction at imagined victory. Cites Gurdjieff on substituting one fault for another, the Anguttara Nikaya on the contented monk, and the Buddha's deathbed warnings against ritual observance. Closes calling for an army of determined Sotipannas to reinvigorate the Spirit of the Dharma.

World Buddhism, Vol. IX, No. 5, December 1960 (B.E. 2504), pp. 3–4, 23. Getsul Jivaka (India).

Article giving a firsthand account of a three months' stay at Rizong Gompa in Ladakh, where Jivaka entered as a getsul on the same footing as the Ladakhi monks and worked in the kitchen. Structured as a rebuttal to the Theravada claim that Mahayana monks do not keep the Vinaya, it compares the two sanghas through monastic cells, robes, food, discipline, etiquette and education. Includes what he states is the first English translation of the thirty-six rules of the Mahayana getsul, and notes the Mahayana Vinaya holds 253 rules for the gelong, so they have more to keep. Concludes the Rizong monks live nearer the Buddha's Sangha than any elsewhere. Lead article of the issue.

The Maha Bodhi, Vol. 69, No. 2, February 1961, pp. 38–41. Sramanera Jivaka.

Article on the place of puja and ritual, the formal aspect of religion, set against its inner spiritual core. Jivaka argues that the Buddha instituted no puja, that relic-worship began only at his death, and that bowing before an image focuses the mind on the Three Refuges rather than worshipping the image, intelligent when joined to self-examination but worthless when performed perfunctorily. He locates true practice in the self-mastery and compassion of the Dharmapada, holds that more than half the world's suffering is needless and caused by desire, and concludes that world peace, like cruelty between nations, begins in the individual mind and must spread outward from there.

World Buddhism, Vol. IX, No. 8, March 1961, p. 18. Sramanera Jivaka (India).

Article giving an eyewitness report of Queen Elizabeth II and Prince Philip's visit to the Mulagandha Kuti Vihara, Sarnath, on Sunday 26 February 1961. Records the Tibetan welcome of trumpets, horns, conch shells, drums and cymbals from monks and Incarnate Lamas, the greeting by the Maharajkumar of Sikkim, a short puja with the Mahamangala Sutra during the display of the relics, and a gift of a book, prayer wheel and katag from the Tibetan Head Lama. Notes the Queen's four-minute silence before the golden Buddha image while monks chanted pirith and her interest in a painting of Siddhartha leaving Yasodara and Rahula.

Indo-Asian Culture, Vol. IX, No. 4, April 1961, pp. 404–428. Getsul Lobzang Jivaka.

Article giving a long firsthand account of three months as a getsul at Rizong monastery in Ladakh, where Jivaka worked in the kitchen and served in the temple under the same discipline as the other novices. Sets out the Tibetan hierarchy of Tulkus, gelongs, getsuls and genyens, the rank of Geshe and the proper use of the word Lama, then describes manners and obeisances, the robes designed by Atisa, the claim that the Tibetan Pratimoksa differs from the Hinayana in only two respects, the cells, food, kitchen discipline and corporal punishment, and the daily routine down to washing and the scarcity of fuel.

World Buddhism, Vol. IX, No. 11, June 1961, p. 22, Letter to the Editor. Sramanera Jivaka (Sarnath, India).

Letter to the editor contesting a report in the April 1961 issue that six Ladakhis, five novices and one bhikkhu, were re-ordained in Colombo. Notes their Guru had emphatically forbidden re-ordination since they already held a proper and identical ordination, and that they had refused it in Ceylon, agreeing only to a re-robing ceremony, which he says does not exist in the ordinances. Because they understand only Ladakhi, he asks whether they were re-ordained without their knowledge or under pressure, and argues the act is invalid since no one may be ordained unconsciously or against his will. Likens it to Roman Catholic proselytising and holds the honour of the Ceylon Sangha at stake.

Indo-Asian Culture, Vol. X, No. 1, July 1961, pp. 173–175, Book Reviews. L. Jivaka.

Review of Ch'an and Zen Teaching, Series Two by Charles Luk (Lu K'uan Yu). Praises the first English translation of The Forty Transmission Gathas but faults Luk's commentary and footnotes for inhibiting the intuitive grasp of verses that raise inexpressible concepts, while finding the footnotes invaluable in the section on the koans, which Jivaka compares to shock-therapy and to bidding conventions at Contract Bridge. Sharply critical of Western popularisers who offer Enlightenment in one lifetime, he endorses Luk's warning that only the spiritually advanced can attain it and that Zen enlightenment is often only partial. Faults the index as a mere token. Signed L. Jivaka.

The Hindustan Times Weekly, Sunday, 23 July 1961. Attributed to Lobzang Jivaka (no printed byline).

Newspaper article explaining the Tibetan refugee situation to a general Indian readership, noting that of some ten thousand refugee monks only about two hundred are true Incarnate Lamas. It sets out the Tulku system, the Bodhisattva Vow with its eighteen major and forty-six minor rules, and the identification of Tulkus, retelling Harrer's account of the discovery of the present Dalai Lama, then describes the severe training of young Tulkus and the daily life and ranks of Tibetan monks. Covers the same ground as The Bodhisattva and the Tulku for a non-specialist audience. No printed byline appears; authorship is established by archival annotation and matching subject matter.

The Middle Way, Vol. XXXVI, No. 2, August 1961, pp. 72–76. Getsul Lobzang Jivaka.

Article distinguishing the well-known Bodhisattva ideal from the specifically Tibetan, comparatively recent concept of the Tulku, or Incarnate Lama, whose name joins the words for phantom and body. Traces the first Tulku identification to A.D. 1474, when a child was recognised as the reincarnation of Tsong-kha-pa's disciple Ganden-Trub-Pa, after which monastery heads were generally assumed to reincarnate. Relates the Tulku to the bodies of the Buddha and to the four Wungs or initiations, and retells Harrer's account of the present Dalai Lama. Addresses common questions, including how Tulkus said to date from the Buddha's day are identified and why some Tulkus fall short of their station.

Indo-Asian Culture, Vol. X, No. 2, October 1961, pp. 257–266. Rev. Lobzang Jivaka.

Article on Tibetan Tantric Buddhism, opening with a caveat that no one can write authoritatively on the Vajrayana without training under a Tantric Lama. It sets out Tsong-kha-pa's threefold Path, the Hinayana, the Bodhisattva Path of the Six Perfections, and the Vajrayana as the short final Path that the first two must precede, then traces the history from Padmasambhava through the Nying-ma-pa and Kargyud-pa sects to the Gelug-pa reform. Explains the symbolism of the dorje and the transformation of the skandhas, and reads the “Yub-Yoom” statues (the article's spelling of Yab-Yum) as representing the union of Wisdom and Compassion rather than the sexual act. Table of contents uses the byline Rev. Lobzang Jivaka.

Indo-Asian Culture, Vol. X, No. 2, October 1961, pp. 273–274. Attributed to L. Jivaka (signed L. only).

Review of The Theory and Practice of the Mandala by Giuseppe Tucci, translated by Alan Houghton Brodrick. Criticises the translator's obscure, over-classical vocabulary, listing words such as palingenesis and dichotomy that needlessly replace plain English, while praising Tucci's scholarship, especially the second half on the meaning of Tibetan images and the chapter on the Mandala in the Human Body, which corrects the notion that Tantrism is mere sexual licence. Questions the premise of treating Hindu and Buddhist Tantrism in one book on the assumption that the latter arose from the former, and hopes Tucci will write on Tibetan Tantrism alone with a better translator. Signed L. only; attributed to Jivaka on grounds of subject and style.

Indo-Asian Culture, Vol. X, No. 2, October 1961, p. 275. L. Jivaka.

Review of A Study of Good by Nishida Kitaro, translated by V. H. Viglielmo. Hails it as the natural sequel to William James's Principles of Psychology, offering the analysis of the superior normal mind after Freud, before James's death, had diverted the stream of investigation to the degenerate mind. Notes that Nishida was a professor of philosophy at Kyoto and a Zen Master, and praises his dynamic conception of the self as a unifying process, which the reviewer finds beautifully in accord with Mahayana Buddhist philosophy. Calls the title a misnomer, since the metaphysics precede the ethics, and laments that the book lay hidden in Japanese for fifty years. Signed L. Jivaka.

Indo-Asian Culture, Vol. X, No. 2, October 1961, p. 276. L. Jivaka.

Review of The Phoenix' Nest by G. Rachel Levy, and a deeply personal one. Jivaka describes opening the book and finding what might be, with the necessary changes, one's own childhood thoughts and feelings. He notes that Levy, a trained archaeologist, externalises her mystic experience on a rational basis, with one autobiographical chapter, and praises the wealth of references and the final chapter on the Redemption of Matter, ranging over stupa and pagoda, Milarepa's housebuilding and temple symbolism. He recommends it to those who have searched perseveringly for spiritual truth rather than rested in organised religion. Signed L. Jivaka.

Indo-Asian Culture, Vol. X, No. 2, October 1961, pp. 277–278. L. Jivaka.

Review of Japanese Philosophical Studies, a UNESCO volume of five essays by Japanese philosophers, two of them pupils of Nishida, covering historical actuality, religion, Oriental Nothingness, the development of Matsuri, and the Li philosophy. Praises the essay on religion, in which a Zen Buddhist seeks a meeting place between Christianity and Existentialism, but faults the essay on Nothingness for failing to cut the Gordian knot. Questions the purpose of the anthology because the essay on the philosophy of history breaks off incomplete for reasons of space, and suggests it would be better to publish complete texts. Signed L. Jivaka.

The Middle Way, Vol. XXXVI, No. 3, November 1961, pp. 97–98. Getsul Lobzang Jivaka.

Article paying tribute to Freda Bedi and her work for Tibetan refugees in India. It traces her long service in the country, her conversion to Buddhism, her work arranging dana in Buddha Jayanti year where she first met the Dalai Lama, her tour of the refugee camps and six months in a bamboo hut at Missamari, and her care for the nursery of Tibetan children at Dharamsala, before setting out her Pen Friends scheme, the Tibetan Friendship Group and the new School for Child Tulkus to open in Delhi. One of the few pieces in which Jivaka writes of a contemporary rather than doctrine; he calls himself the hungry English monk among recipients of her hospitality. Introduced by M. H. Robins.

The Hindustan Times Weekly, Sunday, 26 November 1961. Lobzang Jivaka.

Newspaper feature for a general Indian readership tracing how Buddhism reached and developed in Tibet, from the seventh-century reign of Srong-btsan-gam-po through Padmasambhava and Santarakshita, the Red Hat and Yellow Hat sects, Atisa's eleventh-century reform, Marpa and Milarepa, and Tsong-kha-pa's founding of the Gelug-pa order, and on into the line of Dalai Lamas. (The printed article's closing columns, which carry the later Dalai Lamas, Desideri and Hoffmann, and the modern Tibetan situation, are obscured in the surviving photographs and await a full reading.) Jivaka surveys the chief lineages and reformers as a continuous history. Byline “by Lobzang Jivaka”; the headline as printed reads “How Budhism went From India to Tibet”.

Indo-Asian Culture, Vol. X, No. 3, January 1962, pp. 321–328. Lobzang Jivaka.

Essay on the Mahayana Doctrine of the Void, opening on the inadequacy of “nothingness” and “emptiness” as renderings of Sunya, Strong-pa-nyid, which Jivaka holds lies beyond words and logic. He offers his own translation of the Heart Sutra from the Tibetan, made with Lama Thongpa Tulku (Chögyam Trungpa) and set against Conze's earlier Sanskrit version, then expounds the five skandhas, the equation of Nirvana and Samsara, and the faculty of “Feeling” above ordinary mentation. He attacks modern psychiatric theories for bolstering the ego, and renders the mantra “Beyond, beyonder, beyondest”, closing on the whole lesson of the Hrdaya Sutra.

The Hindustan Times Sunday Magazine, New Delhi, Sunday, 28 January 1962. Lobzang Jivaka. Printed headline: “Incarnate Lama of past life tells”.

Newspaper feature recounting the life of Thong-pa Tulku, the twelfth of his Lama lineage, then living in exile in Delhi. Jivaka relates the recognition of his rebirth by Karmapa Rimpoche, his upbringing and training under the Kargyud-pa, his early Higher Ordination, and his escape from Tibet to India after the Chinese occupation, six months hidden in a cave and six more evading the Chinese soldiery. The account presents the Incarnate Lama's life from recognition through monastic formation to exile. Byline “by Lobzang Jivaka”.

Lobzang Jivaka. John Murray, London; Paragon Book Gallery, New York.

Jivaka's book-length retelling of the life of Milarepa (1052–1135), Tibet's poet-saint, condensed and adapted from the W. Y. Evans-Wentz translation with his permission. He omits the songs and the harder teaching, modernises the diction, and adds a Foreword and Introduction explaining the name, the “Lamaism” fallacy, the Guru-chela relationship, psychic powers and karma for non-Buddhist readers. The narrative follows Milarepa's wronged childhood, his vengeance by black magic, his trials under Marpa, his solitary meditation and attainment, and his death. Wisdom of the East series; dedicated “To His Holiness the Dalai Lama and his brother monks in exile.”

Lobzang Jivaka. Routledge and Kegan Paul, London.

Jivaka's detailed account of his life as a Tibetan Buddhist (Gelug) novice monk, or getsul, while at Rizong monastery in Ladakh. The title names him as the “Imji” (English) novice. He describes daily monastic routine, study and observance, and his experience of the community as a Western entrant into the Tibetan tradition. Printed at the Alden Press, Oxford, for Routledge and Kegan Paul.

Note: Dedicated “To the memory of J.I.M.” (Jimmy McKie, a tutor of his at Oxford)

Contemporary review: S. K. Ramachandra Rao reviewed Imji Getsul in The Aryan Path, Vol. XXXIV, No. 6, June 1963, pp. 272–273. A mixed review: praises the writing as entertaining and informative but criticises what Rao perceives as anti-Hinayana bias and a lack of humility. Rao later cited Jivaka’s Middle Way work in Tibetan Tantrik Tradition (Humanities Press, 1978); see note under “Mentioned in Other Sources but Not Yet Located.”

The Middle Way, Vol. XXXVI, No. 4, February 1962, pp. 168–170. Getsul Lobzang Jivaka.

Rule-by-rule comparison of the Mahayana (Tibetan) and Theravada (Pali) Pratimoksas, the Tibetan version checked with an Incarnate Lama, formerly Professor of Buddhist Philosophy at Drepung. Working through each class of offence, Jivaka shows the two codes are largely identical, refuting the common bhikshu claim that the Mahayana Vinaya differs fundamentally, and concludes both derive from one source, citing Pachow. He devotes an extended section to the Tibetan robe regulations devised by Atisa in the eleventh century, and notes climate modifications such as “not to make a fire” becoming “not to touch a fire”. Byline “Getsul Lobzang Jivaka”.

Indo-Asian Culture, Vol. XI, No. 1, July 1962, pp. 72–78. Published posthumously. Translation by Lobzang Jivaka.

Jivaka's translation of a teaching by Khamtrul Rimpoche, expounding two topics: Going for Refuge to the Triple Gem and developing the Enlightened Attitude. It sets out the four bodies of the Buddha and the five types of knowledge, the three baskets of the Dharma, the things to be avoided and realised once one has taken Refuge, the six Paramitas, the four immeasurables, and the eight good and bad Doctrines, with the Hinayana and Mahayana views contrasted throughout. The contributor note confirms posthumous publication: “Lobzang Jivaka, (The late) British-born Buddhist Monk.”

The Middle Way, Vol. XXXVII, No. 3, November 1962, pp. 122–124, 106. Published posthumously. Lobzang Jivaka.

Article on Tibetan religious etiquette and ceremony, centred on reverence for the Lama and Incarnate Lama. Jivaka describes the triple obeisance, the offering of the white katag scarf, the custom of “putting out the tongue”, the titles Rimpoche and Kushok, and precedence by ordination seniority against learning. He then gives an eyewitness account of pujas, culminating in the elaborate Tsogs puja held at Sarnath, with its thousand butter lamps, the moulding of torma and tsogs offerings, the monk-musicians, and the final distribution to monks and beggars.

Note: The World Buddhism printing, beginning at p. 8, is confirmed via Google Books, where the contents page lists: "Tibetan Religious Form and Ceremony, Lobzang Jivaka … 8" Identified in the Google Books snippet as alongside Dr Herbert Haertel's lead article "Buddhist Art in the Berlin Museum."

Both known printings are posthumous. The Middle Way appearance precedes the World Buddhism one by approximately five months. This version has yet to be archived.

The Aryan Path, Vol. XXXIII, No. 12, December 1962, pp. 541–548. Published posthumously. Getsul Lobzang Jivaka.

Essay on Guru Nanak, founder of the Sikh religion, tracing close parallels with the Buddha and the Christ. Jivaka follows Nanak's childhood, his rejection of ritual and caste, his ministry against Hindu-Moslem division, his miracles, and his travels as far as Ladakh and Tibet, where he is held to be a Tulku of Padmasambhava, before showing how his gentle teaching hardened into a martial Sikh identity under the later Gurus. The editorial introduction, heading the essay on p. 541, announces Jivaka's death, “born in an English body”. A footnote signed G.L.J. acknowledges Shri B. P. L. Bedi's book Guru Nanak.

Compiled by L.J. Printed at the Royal Printing Works, Godowlia, Varanasi (n.d.).

Small printed booklet compiling parallel sayings on truth, knowledge, self-conquest, equanimity, thought, karma and kindred themes, drawn from many traditions, the Buddha, Lao Tse, Confucius, the Upanishads, Plato, Christ, Gurdjieff and others, to show, in the compiler's words, “how Truth is the same, whomsoever may be teaching it and in whatever era.” Compiled under the credit “L.J.” Undated, the booklet is placed in Jivaka's Sarnath–Varanasi period on the evidence of the Royal Printing Works, Varanasi, imprint.

The Golden Light, Vol. VI, No. 1, January 1963 (B.E. 2506), Youth Section, pp. 29–32. Published posthumously. The late Reverend Jivaka.

Posthumous essay published in the Youth Section of the Penang Buddhist Association's journal and addressed to “teen-agers”. Jivaka argues that religion is falling away in favour of Science, that “readymade entertainment” from radio, television and cinema dulls the senses and imagination, and that the resulting discontent is linked to the modern rise in juvenile crime, illustrating the point with analogies from radar and from medicine. He distinguishes the outward aspect of every religion, which must move with the times, from the inward, which is the same in every faith, citing “the Kingdom of Heaven is within you”, and closes on the need for inner religious revival.

The Middle Way, Vol. XL, No. 4, February 1966, pp. 158–161. Lobzang Jivaka.

Article comparing the Vajrayana and Ch'an, or Zen, as the two “short paths” to Enlightenment. Jivaka argues both still presuppose the Hinayana discipline and the Bodhisattva Perfections, against the Western enthusiast who treats Zen as a shortcut, and contrasts their methods, the Tantric use of mantra, music, mudra and mandala against the Ch'an koan and its “shock-therapy”. He draws repeatedly on Charles Luk's Ch'an and Zen Teaching, rejects the apologetic that Marpa's ungovernable temper was “purposeful and studied”, and closes with Ch'an Master Lo P'u on the urgency of self-cultivation. Published posthumously.

The Middle Way, Vol. XLI, No. 1, May 1966, pp. 5–10. Lobzang Jivaka.

Posthumously published survey of Tibetan Buddhist history, running from the Mahayana–Hinayana split and the seventh-century introduction of Buddhism under Srong-btsan-gam-po, through the Red Hat and Yellow Hat development, Atisa's reform, Marpa and the Kargyud-pa, and Tsong-kha-pa's founding of the Gelug-pa, to the line of Dalai Lamas and the exile under Chinese aggression. Jivaka relates the assassination of Long-dar-ma by the monk Pal-gyi-dor-je and offers a reappraisal of the dissolute Sixth Dalai Lama drawing on Hoffman. An editor's note records that the writer “has since died”. 40th Anniversary Issue.

Michael Dillon / Lobzang Jivaka. Fordham University Press, New York.

Dillon's autobiography, published posthumously. It opens in March 1958 aboard the ship City of Bath at Baltimore. The narrative then runs from a Folkestone childhood raised by his aunts, through Oxford and rowing, wartime fire-watching work in a Bristol garage, medical training in Dublin, and years as a ship's surgeon, to the voyage to India, ordination, and monastic life, breaking off before his death in 1962. Fordham University Press, 2017; UK/Ireland, The Lilliput Press, 2022.