(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 →
It’s been months since I’ve posted here, something quite regrettable. So to get back into the swing of things following my return to the U.S., I decided to whip up this quick translation of a long-distance interview that Dr Nida Chenagtsang, a Tibetan ngakpa or non-celibate tantric ritual specialist and Tibetan traditional doctor gave in Tibetan in 2014. Given its rich biographical and technical details, I thought that readers of this blog and students of Dr Nida would appreciate having access to an English language version.
The interview – conducted by astute interviewer Lu Nyön or ‘Crazy Snake Spirit’ – deals with Dr Nida’s two primary areas of expertise: Sowa Rigpa and Sang Ngak, that is, Tibetan Traditional Medicine and ‘Secret Mantra’ or Tibetan tantra. Lu Nyön and Nida la touch briefly on everything from Tibetan alchemical longevity practices, dream clairvoyance, traditional techniques of tantric sexual yoga, to contemporary near-death experiences with impressive clarity and directness. Dr Nida provides clarifications about the proper practice of advanced tantric yogas and gives useful introductions to both the Yuthok Nyingthik, the special esoteric Buddhist teachings aimed specifically at traditional doctors, and the Gyüshi, or ‘Four Tantras’ which together comprise the core exoteric textbook of Tibetan medicine. Continue reading →
(The Great Fifth Lelung Jedrung Rinpoche, Zhepai Dorje)
Recently, Tibetan scholar, traditional physician and yogi Dr Nyida Chenaktsang told me about (and gave me permission to read) a short text by the 18th century Tibetan yogi and visionary saint or ‘treasure revealer’, Lelung Jedrung Zhepai Dorje (sle lung rje drung bzhad pa’i rdo rje, 1697-1740). This saint, whose name means something like ‘the Jedrung reincanation, the laughing/proclaiming tantric thunderbolt, or non-dual reality from the Lelung region’, is also known by the personal names Trinlay Wangpo and Lobsang Trinlay. He was born in Ölga/Ölkha, a region in Lhoka in South-Western Tibet, and was recognized as the Fifth Jedrung Rinpoche – that is to say, as the reincarnation of Drubchen Namkha Gyaltsen (1326-1401), the celebrated master who was one of Je Tsongkhapa (1357-1419), the founder of the Gelukpa lineage’s, principal gurus. Yet, despite being the re-embodiment of a celibate master – of one who played mentor to boot to a figure strongly associated with the monastic regulation and circumscription of tantra in Tibet, AND despite the fact that Lelung Zhepai Dorje had himself received monk’s ordination from the Sixth Dalai Lama at the age of seven, the text that Dr Nyida brought to my attention has nothing to do with either vows of celibacy or monasticism. Continue reading →
The following is a quick translation into English from French that I made of what seems like an excerpt of a longer interview that Le Point.fr did with anthropologist and Tibetologist Katia Buffetrille. Although it is short, it covers important ground, so I thought non-readers of French might appreciate a version in English. The focus of the interview is the topic of Han Chinese Sincization of Tibet and Tibetans. In a very nice and concise way Katia, describes the little everyday ways – particularly in relation to naming – that Tibetan cultural and lived, embodied realities are erased and suppressed to make way for the steam-rolling priorities of Chinese settler-occupiers. Continue reading →
The following is a translation of Professor Gojo Wangdu’s preface to Dr Nida Chenagtsang’s new Tibetan-language volume on the ‘Interdependent/Auspicious Science of Mantra Healing’. In his preface, the Professor supplies a brief overview of Dr Nida’s upbringing, education, and achievements. He describes the important contributions that Dr Nida has made to re-invigorating Tibetan traditional medicine, like his efforts to preserve and revive lapsed oral lineage practices such as the ‘stick-therapy’ methods that were taught by Padampa Sangye and others centuries ago. The Professor makes a strong case for why Tibetan doctors today should practice as the founding lineage masters of Tibetan traditional medicine did, as ‘yogi or ngakpa doctors’, that is, as practitioners who seamlessly integrate mantra healing rituals, yogic practice, and medicine. He also responds to questions readers might have about the issue of secrecy, and of the pre-requisites – the transmissions and training – required to put mantra healing into practice to benefit beings. While the Professor follows the traditional Tibetan style of modestly talking-down his own achievements, he is a highly respected and learned scholar, and his endorsement of Dr Nida’s book speaks to its value.
Part of my current PhD research focuses on the overlaps – and divergences – between ideas about what practicing tantra means in ‘traditional’ or ‘indigenous’ Asian contexts and in what can be called ‘neo’ or ‘New Age’ tantric settings.
Recently, I’ve been coming across a great number of (white) people who describe themselves as ‘Tantrikas’ and ‘Dakinis’, traditional terms for somebody following the path of (an often but not always non-celibate) tantric practitioner and vow-holder. The (often, but not always) white people who use these terms most liberally frequently seem to be operating well outside of the boundaries of traditional Indian or Tibetan tantra, that is, the native religious system of someone like His Holiness the Dalai Lama. As an anthropologist, I’m not interested in categorically dismissing or merely debunking these white self-avowed tantric masters and goddesses Continue reading →
The following is a rough translation of a spooky Tibetan story that was shared on the popular Tibetan-medium site Khabdha. I hope you will read it and be careful the next time you are practicing yoga in the wilderness.
Besides being quite chilling and engaging, the story is also noteworthy for other reasons. It reminds us for one, how Tibetan Buddhist yoga is a lot more human thigh-bone trumpet and visions of demons than Lulu Lemon, coconut water and gym memberships, and points to the awe and fear with which the Tibetan practice of Chöd – particularly in its solitary, and itinerant iterations – continues to be held. On another level, with its descriptions of the three brothers’ divvying up of familial and religious duties it also provides insight somewhat more indirectly into ngakpas’ time-management strategies, and the everyday familial, socio-economic dimensions of Tibetan yogic practice. Enjoy!
A story of how three Chodpa exorcists tamed a female ‘Harm-Giver’ or local land spirit (gnod sbyin mo) – By Tenpai Nyima Continue reading →