Transcendence and pragmatism : a study of Sherpa religion

Sherpa Buddhism can be divided analytically into three different components: mahayana (represented by the monastic establishment), shamanism (represented by a variety of shaman-curers and diviners) and vajrayana {represented by married, village-based, tantric lamas). Such a division suggests that there are important differences between components within Sherpa religion. Mahayana emphasises transcendental, other-worldly concerns. Shamanism on the other hand deals with pragmatic, this worldly concerns, while vajrayana encompasses both. Now the problem with such a division is that it tends to ignore the overlap and cooperation between components found in the day to day practice of religion. Monks can be very worldly, shamans can become lamas, laymen can become ascetics. Lamas and shamans prescribe each other's rituals and often work alongside each other. The central concern of this thesis then is to explore both the differences and the relations between components, to understand how and why different doctrines, practices and practitioners coexist and are reproduced over time. I conclude that Sherpa religion is essentially a unified system, that differences are contained within and necessary to the articulation of a cohesive yet everchanging whole. To demonstrate this I focus not so much on outer forms as on inner connections. In particular I identify an underlying relationship of interdependence between transcendental and pragmatic orientations or 'modalities'. Transformations of this relationship are to be found within components as well as between them. Central to the relationship is the mediating influence of vajrayana. This relationship continues to pervade Sherpa religion, despite the increasing alienation of the transcendental from the pragmatic as result of changes this century. This is not to say that the relationship is an equal one. The monastic establishment is clearly dominant at an ideological level. Yet the interdependence of modalities encourages a basic pragmatism in everyday life. Worldly activity is essential to the material support of the clergy but the reverse is also true - the knowledge that transcendental concerns are being looked after is integral to the continued worldly activity of the laity; Sherpa religion is shown to be at once spiritually satisfying and pragmatically efficacious