(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.
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 →
(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 →
(Yuthok Yönten Gönpo the Younger, the King of Doctors. While he is typically remembered as one of the founding figures of Sowa Rigpa or Tibetan traditional medicine, he was also a great and accomplished non-celibate tantric yogi and ngakpa. Exquisite painting by Anna Artemyeva)
An interview I did two weeks ago with Giordiano Bruno translator Scott Gosnell for his Start-up Geometry podcast is now up for listening on Scott’s podcast website Bottle Rocket Science.
I feel deeply flattered and overrated considering that my interview follows that of far more accomplished scholar Alan Wallace, but I am nonetheless happy to be in good virtual company (do yourself a favour and listen to Alan as well!). In my interview I talked a bit about my research with Tibetan Buddhist non-celibate tantric specialists or ngakpa, and also delved a little into issues surrounding the globalization of Tibetan esotericism as well as the links between Tibetan tantra and Tibetan traditional medicine. I hope you find it interesting or useful and that the things I said weren’t too boring or stupid. As always I’m probably not going to listen to this edited version, so please do tell me your thoughts! དགེའོ།
I realized that I forgot to post a link to the interview I did with Gordon White for his Rune Soup podcast a few months ago here on the blog. Gordon and I had some trouble finding a strong enough internet connection when I was in South Africa to do the interview and I eventually ended up having to sneak into an empty lecture theatre late at night at the University of Cape Town with the help of an old friend and plug my laptop into a stray Ethernet cable to get good enough wifi to proceed (my thanks to said friend for the help and for getting a bemused pizza guy to show up at one point halfway through the interview).
Elaborate ritual procedures are a hallmark of Indo-Tibetan tantra. Tantric rites are often long and complex. Ceremonies typically involve multiple parts or stages, replete with lengthy chanted liturgies, extensive visualizations and gestures, and the making of both physical and imagined offerings. The ability to memorize such procedures, and to properly and elegantly execute the intricate choreographies of body posture and movement, recited mantras, and imagined forms which they require, is crucial to tantric expertise. Large-scale and extended rituals which involve a lot of people, ritual trappings, and processes are important in Tibetan Buddhist contexts and are conducted frequently. Yet the prevalence of externally elaborate ritual performances should not be taken to mean that smaller, quicker and more ‘internal’ rites are not also a vital part of Tibetan ritual specialists’ work. Continue reading →
A month or two ago I did an interview with Matthew O’Connell for his ‘Imperfect Buddha’ podcast, where I talked about doing research on Western esotericism as an anthropologist and scholar-practitioner, and about some of the more ‘fringe’ dimensions of global Tibetan Buddhism today. I ended up talking a lot about myself and not that much about the specific details of my research, and Matthew barely got a word in edgeways, but it is what it is. Many of the posts and articles on this blog get a mention. I no doubt said a lot of things that would benefit from further qualification and which I would probably take issue with if I heard myself saying them now. The thought of listening to my voice drone on for that long curdles my juices and fills me with acute horror though, so I’m can’t be sure – you’ll just have to listen to the interview yourselves and tell me how it makes you feel instead.
Shout out to Matt for arranging things, and thinking I was interesting enough to have on the show. Let me know what you think!
I thought I would re-post a review that I wrote some months ago of anthropologist Susan Kenyon’s 2012 longitudinal study of zar possession practices in Central Sudan, Spirits and Slaves in Central Sudan: The Red Wind of Sennar. A slightly edited version of this review appeared in print in Anthropology News, and was also featured on the periodical’s website. Since the online review appears to no longer be accessible, I am re-sharing it here so people more people read it and learn about zar and Susan’s book.
Zar spirits and ‘healing cult’ phenomena are compelling for many reasons. Zar is distinctly transnational in both its cosmological scope and actual practice, yet it is also tied to specific regional histories and experiences, to very specific lives and biographies. With its layered and cosmopolitan spirit cosmologies, zar possession reveals beautifully how history lives in the body, how legacies of colonialism and violence, of upheaval and encounters with the culturally other, are intimate, living presences that may come as afflictions but also as lovers, friends, helpers, and teachers in disguise. Zar provides material for the study of religious pluralism, it presents rich examples of the tense back-and-forths between affliction and accommodation, oppression and opportunity that have fascinated and challenged anthropologists (and well, everyone else) for generations. Zar’s particular approach to placating and accommodating spirits is a distinctly gendered phenomenon. Zar has been described both as a women’s ‘cult of affliction’ and as a form of women’s resistance, an empowering spiritual club for women and gender misfits (or in the language of more contemporary, internet-assisted identity politics maybe, for ‘femmes’) which sits at times parallel and at times perpendicularly to mainstream Islam and its institutions Continue reading →