Mipam Rinpoche is somewhat remarkable as a Nyingma luminary for the extent to which he did not emphasize the body of revealed or ‘treasure’ (terma) texts which form such an important part of Nyingma teachings. Mipam’s stress on the kama or orally-transmitted-as-opposed-to-revealed portion of the Nyingma canon notwithstanding, he was nonetheless versed in and deeply appreciative of terma teachings. The prayer below is one small example that points to Mipam’s familiarity and respect for revealed traditions. Mipam possessed considerable medical learning and was acquainted with the cycle of revealed teachings known as the Yuthok Nyingthig, the ‘Heart-essence of Yuthok’. This terma cycle refers to a comprehensive collection of teachings on Tibetan Tantric Buddhism which were transmitted via ‘pure vision’ in the twelfth century to Yuthok Yonten Gonpo the Younger, the father of Tibetan traditional medicine. These teachings comprise a unique corpus of instructions on esoteric Tantric Buddhist yoga and alchemy, meditation and ritual practices which are specifically geared towards physicians Continue reading →
On this Easter Sunday, I am very happy to announce formally here on this blog the completion of a new book by Dr Nida Chenagtsang and Sky Press, Karmamudra: The Yoga of Bliss (Sexuality in Tibetan Medicine and Buddhism).
“Karmamudra refers to the ancient Buddhist practice of partnered sexual yoga. Also known as ‘The Path of Skillful Means’ or ‘The Path of Great Bliss’, Karmamudra uses powerful meditation techniques to transform ordinary pleasure, worldly desire, and orgasm into vehicles for spiritual transformation and liberation. In this ground-breaking book, Dr Nida Chenagtsang draws on his extensive training in Tibetan medicine and yoga to clarify major misconceptions relating to Tibetan Buddhist Tantra in general and Tibetan Buddhist sexual yoga practices in particular. Demystifying sexual yoga without depreciating it, Dr Nida provides an overview of the relationship between Sutric and Tantric orientations in Tibetan Buddhism, offers explanations of Tantric vows, initiations, and subtle anatomy, and explores both bio-medical and traditional Tibetan ideas about sexual health and well-being.
Speaking in a colloquial style as a physician, teacher, yogi, and parent, he addresses issues of sexual abuse, well-being and empowerment in a learned, down-to-earth and compassionate way. Aiming to inform and empower, this book offers vital context and instructions through which beginner and advanced students of any gender or sexual orientation can learn to engage with typically destructive and distracting emotions in a skillful way. Drawing on special Karmamudra teachings found in the Yuthok Nyingthig tradition that are aimed at practitioners without any prior training in Tantric yoga, it offers safe and simple methods through which students can work with the raw energy of their desire and transform it into a source of blessings and benefit in their everyday lives.
(A geomancer or sand diviner from Mali traces geomantic figures in a prepared bed of sand)
A few days ago a member of a Geomancy study group that I am a part of on Facebook posted some interesting links to 19th century material that mentions geomancy. Many of the links this person posted included accounts of geomantic procedures that European colonial explorers like Sir Richard Burton had observed during their travels through parts of Africa. One of the links was a little different however: it was a facsimile of Voyage au Darfour (Journey to Darfur), the 1845 translation into French of a travelogue written in Arabic by Sheikh Mohammed Ibn Omar El-Tounsy (Al-Tunisi), who served as chief reviewer of translations of medical texts translated from European languages into Arabic at the School of Medicine in Cairo. This particular source thus jumped out at me, not only for its content but because rather than yet another white colonist’s account of native culture, it represented the reflections of a colonized non-white foreigner observing cultural practices that were both different from and cognate with his own.
As I’ve mentioned before on this blog, I have performed divinatory services for clients since I was about eleven years old. As both a scholar and a practitioner, I am deeply fascinated by the incredible range of – but also significant similarities between – forms of divination as practiced across the centuries and the globe, and I know that readers of this blog – many of whom also practice some kind of divination – are too. With that in mind, I thought I’d offer some casual thoughts and a few original rough translations relating to Tibetan divination practices here, with a focus on one type of prognostication in particular: ‘phreng mo (pronounced treng moh), or divination through the use of a prayer beads or rosaries (‘phreng ba). Continue reading →
A day or two ago I was looking through a compilation of simple Tibetan healing rituals when I came across a short entry on a genre of Tibetan magic that I find quite lovely and interesting: vulture summoning spells. I thought I would share these spells here and offer some reflections on why I found them significant. Continue reading →
A few weeks ago I travelled to Washington D.C. for the first time to attend the American Anthropological Association annual meeting, which is one of the largest conferences for anthropologists in the U.S. and maybe the world (that said, while the conference is decidedly more international than the title might imply, it’s also a lot less international than some attendees seem to think, so let’s just go with that there were over 7000 attendees there, presenting and networking over five days from sunrise to sundown, and more gaudy scarves crammed into a single hotel space than you could shake a Margaret Mead wizard staff at)
For the conference this year (which was christened ‘Anthropology Matters’) I organized a panel titled ‘Reframing Ritual and Ritualizing Return: Where, When, and How Religion Matters’. Theorizing religious difference has been a concern of anthropology since the very beginnings of the discipline, but it’s still quite rare to find whole panels devoted to ‘religion’ at the AAA. Continue reading →
(The author of this blog, probably age 11, divining for a client at an outdoor flea-market in South Africa in the late 90s. Clock the middle parting and regrettable dream-catcher necklace – a gift from a friend, honest!)
Readers of this blog who have listened to some of the interviews I have done will know that in addition to my work as a cultural anthropologist I have spent over two decades working as a diviner for clients as well.
I began reading Tarot cards for querents (an old-fashioned word for divination clients) in South Africa when I was about ten years old. My family was not really spiritually inclined at all, and I was raised without religion at home. From very early on, however, I was drawn to religion, and to occult and esoteric matters. From a young age I had a number of dreams, intimations and experiences which fuelled this interest. Although my parents did not have the personal expertise to explain these or to guide me directly, they were thankfully open-minded and accommodating enough to encourage me to do my own research and exploration. My maternal grandmother, who had a passing interest in things like astrology and other forms of divination Continue reading →
A week or few ago, Sky Press’s newest publication, The Weapon of Light: Introduction to Ati Yoga Meditation by Tibetan traditional doctor and tantric yogi Dr Nida Chenagtsang was released for sale. Since I helped with editing and translation for this book, you would think I would have thought to mention it on this blog, but distracted by other things as I was, I forgot to make an announcement. So, since ‘The Weapon of Light’ is actually quite a special little book, I thought I’d make a post about it now. Continue reading →
(A photograph of an itinerant Nyingmapa yogi with prominently displayed trengwa or Buddhist prayer beads, one of the central tools of mantra healing, taken in 1936 in Lhasa by British army officer Frederick Spencer Chapman, 1907-1971. Chapman visited the Tibetan capitol between 1936 and 1937, where he served as personal secretary to Basil Gould, the British Raj Political Officer to Sikkim, Bhutan and Tibet. Gould went to Tibet in the hopes of persuading the then 9th Panchen Lama to return to Tibet from China, to where he had fled after the 13th Dalai Lama had clamped down on his power and holding due to political differences)
In the post that follows I offer yet another translation of a chapter from Tibetan tantric yogi and traditional doctor Dr Nida Chenagtsang’s book on Tibetan Mantra Healing (I’ve already provided translations of a number of chapters from this book, called rten ‘brel sngags bcos rig pa in Tibetan, here on my blog – you can find these posts by searching under the tags ‘dr nyida chenaktsang’ and ‘mantra healing’). In this short chapter Dr Nida provides an overview of ‘things to avoid and things to take up’ (spang blang) when doing mantra healing, using a traditional Buddhist turn of phrase which I’ve rendered more colloquially and chattily here as ‘dos and don’ts’. In the sections that follow, Dr Nida outlines suggested everyday behaviour and dietary prohibitions for tantrikas and mantrins and describes common ritual taboos connected with mantra healing practice as well as the optimal times and locations to do different kinds of tantric or mantric rituals.
Central to Dr Nida’s explanations is the concept of ngaki nüpa (sngags kyi nus pa) or ‘mantric/tantric power’ or ‘efficacy’. Anyone can recite the syllables of a mantra, but according to Tibetan cultural understanding there are a number of factors which contribute to whether or not a mantra will actually produce tangible results Continue reading →
(Ngakpa or non-celibate tantric yogis from the Rebkong ngakmang or tantric community performing rituals at Rigzin Rabpel Ling in July 2016)
Existing readers of this blog will know that my PhD research is concerned with ngakpa and ngakma (sngags pa/ma, the name for make and female long-haired, non-celibate tantric Buddhist vow-holders, ritual specialists and yogis). Ngakpa have been a crucial part of Buddhism in Tibet since the point of its very inception in that country, yet there continues to be a lot of misunderstanding about who ngakpa and ngakma are, what they do, what vows they hold and what role they have had or should have in Tibetan communities.
Dr Nida Chenagtsang is a ngakpa, traditional Tibetan doctor, scholar and teacher who hails from Malho in Amdo, North-Eastern Tibet. As I have mentioned elsewhere, for many years, he and his brother have committed themselves to preserving and promoting the Ngakpa tradition of non-celibate tantric practice both in Tibet and beyond. Continue reading →