Hi, friends! A small announcement to let you know that from this coming Tuesday (May 11th 2021), I will be guiding a ten-week long word-by-word study group relating to the ngöndro or preliminary practices of the Yuthok Nyingthig tradition of Tibetan Buddhism, the unique set of Highest Yoga Tantra teachings from Tibet especially connected with Tibetan medicine and the Medicine Buddha. In each class, we will investigate the rich meanings, wider contexts, and nuances of each word of the various prayers involved in these practices, to enrich our understanding and practice of these beautiful and transformative meditative, devotional procedures.Continue reading
The great Khandro, Dakini or Yogini of Tibet, the princess who became a Buddha Yeshe Tsogyal
(This particular image of Yeshe Tsogyal is from a specific practice involving the Khandro that was revealed by the 17th century Tibetan treasure-revealer Tagsham Nuden Dorje who is said to have been a reincarnation of Yeshe Tsogyal’s sexual yoga partner Atsara Salé. The lineage for this practice is held by Namkha Drimed Rinpoche, see here for more information. See here as well for more on this blog regarding Yeshe Tsogyal’s life and exploits)
Here’s the information regarding a further podcast I recently did with Steve James of the Guru Viking podcast, as part of a series of interviews connected with my PhD dissertation on Tibetan tantric Buddhist non-monastic, non-celibate yogis and yoginis. In this interview, Steve quizzed me a little about some issues connected with gender and sexuality in Tibetan tantric Buddhism. I am hardly an expert in (or the best person to be mouthing off about!) the experiences of women in Vajrayana, but I hope that some of what we discussed here will be of use and interest.
Here’s Steve’s list of the topics we talked about along with the relevant links:
(A photo from the building of the statue of Guru Rinpoche, the ‘original ngakpa’, on Samdruptse hill in Namchi, Sikkim. The statue is 135 feet tall and is said to be the largest statue of Guru Rinpoche currently in existence. More here)
Just a quick post to let everyone know that my second interview with Steve James of the ‘Guru Viking’ podcast is now up. In this one I talked (as usual, a lot), about definitions of ngakpa (sngags pa, སྔགས་པ), or Tibetan Buddhist tantric yogi householders, and their social roles. We also skimmed the surface of the broad lake of the topic of samaya or tantric vows, ngakpas’ hair, clothing and comportment, and the siddhi, or the spiritual acommplishments or powers that are thought to come from their dedicated practice of tantric yogic disciplines.
Here’s Steve’s breakdown of the episode, along with the YouTube video, and a link to the various places the interview can be found:
Hi there –
Just a quick post to let readers know that an interview I recently did for Steve James’ ‘Guru Viking’ Podcast has now gone live. This is the first of a series of interviews that Steve is hoping to put out where he quizzes me about my life, interests, and research, so it offers a broader overview of how I became an anthropologist focused on the study of Tibet and esotericism. Have a listen, if you feel so moved!
Here’s Steve’s introductory blurb for the interview, along with his time-stamped summary of the contents of what turned out to be a great chat. Would never have thought I’d see ‘Childhood Vision of Jesus’ indexed next to my face, but this world and every mind is indeed full of wonders that never cease.
A detail from the medical thangka paintings commissioned by the Fifth Dalai Lama’s Regent, tantric yogi-doctor Desi Sangye Gyatso (1653 – 1705), as accompanying illustrations for the teachings in the Gyushi (rgyud bzhi) or ‘Four Medical Tantras’, the core textbook of exoteric Tibetan medicine. The detail depicts representative examples of the “two communities of Buddhist renouncers and virtuous spiritual guides who are [valid] objects for offerings/reverence”, that is, the community of ‘shaved-headed, saffron robed monastic renouncers’ and the ‘community of long-haired, white robe-wearing tantric yogi/nis or householder renouncers’ known as ngakpa/ma.
Great news, friends!
My full PhD dissertation in cultural anthropology, titled ‘White Robes, Matted Hair: Tibetan Tantric Householders, Moral Sexuality, and the Ambiguities of Esoteric Buddhist Expertise in Exile’ is now available open-access to download via ProQuest. It’s over 500 double-spaced pages and has more typos than I’d like, but it earned me a doctorate.
Here’s the thesis abstract and link for those who’d like to download and read it. I hope that whatever small insight and merit might be in its pages may spread and bring benefit!
“White Robes, Matted Hair: Tibetan Tantric Householders, Moral Sexuality, and the Ambiguities of Esoteric Buddhist Expertise in Exile
by Joffe, Ben Philip, Ph.D., University of Colorado at Boulder, 2019, 542; 27663085
This dissertation offers an ethnographic study of ngakpa/ma (sngags pa/ma, m.f.)–Tibetan Buddhist non-monastic, non-celibate tantric yogis and yoginis–living in the Tibetan diaspora. Like monks and nuns, ngakpa/ma are professionally religious, yet unlike their monastic counterparts they can marry, have families, and pursue worldly work. Living in ‘the village’ like ordinary laypeople but also spending much of their time in retreat or working as ritual specialists for hire, ngakpa/ma occupy a shifting, third space between monastic renunciation and worldly attachments. Based on roughly five years of fieldwork research conducted in Tibetan and Tibetan Buddhist communities in India, Nepal, Northeastern Tibet, and the United States, this thesis explores how ngakpa/mas’ historically decentralized, morally ambiguous esoteric expertise has become implicated in various projects of cultural preservation and reform for exile Tibetans, even as it has come to circulate and have meaning well beyond the purview of ethnic Tibetan communities and interests. Chapters One to Five offer an overview of how ngakpa/ma and ngakpa/ma orientations have been pinned down (or have failed to be pinned down) in exile, via language; gendered divisions of labor; in physical space and permanent institutions; through hair, clothing, and embodied comportment; and as part of new family and career trajectories. Chapters Six to Nine examine how contentious esoteric tantric yogic practices, associated with sexuality and Tibetan medicine in particular, are being popularized and reframed in exile in new ways and for new audiences as part of increasingly transnational networks of exchange. In these chapters, I underscore the polysemous quality of tantric practices, and reflect on my own collaborations with a Tibetan ngakpa-doctor to translate and share information on Tibetan tantric yogic practices more widely. In conclusion, I assess trends and quandaries that have dominated the academic study of secrecy and esoteric religions and highlight the implications and value of an ethnographic approach to researching tantric traditions.”
Recently, a Facebook friend of mine shared an article from the popular anthropology blog Sapiens in the Folk Necromancy Facebook group that I co-moderate. This article, true to its title, sought to argue that AI (Artificial Intelligence) was similar to ‘magic’, at least in certain respects, and as understood by anthropologists at any rate. I approved my friend’s post to share with the group despite finding the article quite irritating. Being irritated about what people generally consider to be the minor or obscure details of things is arguably the bread-and-butter of academia, but I submit that I had a solid reason to be annoyed. Many of my disciplinary peers positively DELIGHT in writing ‘X thing is actually like Magic’ type hot-takes. I get why, of course. Our discipline has grappled more with the comparative study of what people often call ‘magic’, ‘science’, and ‘religion’ as ways of acting, knowing, and being in the world than probably any other. Considering how foundational witchcraft and magic are to the history and identity of our field, I guess every anthropologist is supposed to be able to at least trot out something about these topics. It’s our wheelhouse! The thing is – and here’s what bugs me – the anthropologists I typically see forwarding ‘X is really magic!’ arguments are almost never actually researchers of magical practices or of ritual specialists. They are almost always ethnographers who study ‘X’, whatever X may be. Continue reading
After more than a year’s hiatus (hello, PhD dissertation), I thought I would revive my posting here with a translation of an essay by Tibetan physican and tantric yogi Dr Nida Chenagtsang about a different kind of revival.
The following essay, published in a 1999 edited collection of some of Dr Nida’s articles on Tibetan medicine, describes Dr Nida’s efforts to resuscitate and promote a traditional Tibetan healing practice known as Yookchö/Yukcho(e) (dbyug bcos), or ‘Stick Therapy’. Stick Therapy, also sometimes called ‘vajra-stick/rod’ (rdo rje dbyug) practice, involves tapping repeatedly and in a steady rhythm on particular treatment points on a patient’s or one’s own body with a specially prepared pliable stick with a bundle or knob on one end in order to treat specific ailments. Stick Therapy is one of several traditional Tibetan healing practices which were originally (or simultaneously) developed by tantric Buddhist yogi/nis for use on their own bodies for the purposes of self-healing in the context of meditation retreat, which were then apparently taken up and developed as more exoteric medical therapies for use on the bodies of uninitiated patients.
(The One Born From A Lotus, the Precious tantric Buddhist Guru, Padmasambhava)
One of my favourite genres of Tibetan Buddhist literature is so-called ‘words or songs of advice’ texts, known as gtam or zhal gdams in Tibetan. These sorts of texts are great for a number of reasons. For one, they tend to be both pithy and poetic, which makes them a pleasure to read. They often have quite a colloquial flavour, which makes them interesting in terms of style and register. And they are also uniquely practical. While their ethical orientation means that they are focused on ideals and best case-scenarios, the fact that they are intended to be useful as guides means that they are forced to point out faults realistically, to take stock of where their target audience may actually be in their lives or religious practice. After all, the only thing worse than unsolicited advice is advice that has no bearing on the realities of one’s life.
I previously translated and shared a ‘words of advice’ text aimed at ngakpa or non-celibate, tantric vow-holder yogi-householders on this blog. You can read that text by famous 20th century ngakpa Dilgo Khyentse Rinpoche, and some stray thoughts on it here. Today I was taking a read of the much older text of advice for ngakpa on which Dilgo Khyentse Rinpoche based his later commentary: the ‘final words’ or parting testament (zhal chems) of the legendary ON (‘Original Ngakpa’) Padmasambhava (‘The Lotus Born one’) a.k.a. Guru Rinpoche, the ‘Precious Guru’, as found in a biography of this Great Tantric Master who secured the spread of Buddhism in Tibet which was revealed by the tantric visionary saint Nyangral Nyima Ozer in the 12th century. Dilgo Khyentse’s words of advice for ngakpa in the early twentieth century are directly inspired by the testament of the eighth century Padmasambhava as reported in Nyangral Nyima Ozer’s twelfth century revelation, Continue reading
(Celebrated ex-monk Tibetan intellectual Gendun Choepel)
I was recently reading through Donald Lopez’s excellent book “The Madman’s Middle Way’ on the contributions of controversial and brilliant early twentieth century Tibetan intellectual Gendun Choepel (1903-1951), and I came across something I had missed before, namely, Gendun Choepel’s reflections in Tibetan on the popularity of Helena Petrovna Blavatsky (1831-1891) and the nature of her new religious movement Theosophy, as found in his ‘Serki Thangma’ or ‘Field/Surface of Gold’. This travelogue (which has been fully translated into English by Lopez and Thupten Jinpa) constitutes an extensive autobiographical account of the ex-monk’s wanderings in the 1930s and 40s throughout India and then Ceylon/now Sri Lanka. It is chock-full of fascinating insights about British empire, comparative religion, gender, and science as seen through the eyes and experience of an extremely gifted and innovative Tibetan scholar, poet, and artist. Continue reading
Thought I’d make a quick post to let readers know that an interview I did recently with Matthew O’Connell at the Imperfect Buddha podcast where I discussed my work on Dr Nida Chenagtsang’s new book on Tibetan Buddhist traditions of ‘tantric sex’, and shared some comments on desire and sexuality in Buddhism more generally, among many other topics, is now available online.
I hope that this will prove interesting and informative for some of you. This is an incredibly broad topic, and Matthew and I only just scratched the surface here. It can be difficult to talk about the details of a book that people might not have read, or speak on the technicalities of a topic without necessarily knowing how familiar listeners might be with the specifics of Tibetan esoteric Buddhism. I had also just come out of the other side of a major car crash, so all in all I hope that what I’ve said here makes sense! I can never bring myself to listen to myself being interviewed, so I do hope that some of you will listen to this interview for me and let me know what you think.
My thanks to Matthew for having me on the show (click here).