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
(An image of a blue the’u rang or tebrang spirit from a Tibetan manuscript. Scanned images from this manuscript of many Tibetan worldly spirits described in the post that follows can be found here at himalayanart.org but unfortunately the name and date of the source-text is not given. If anyone knows these details, please do let me know!)
I came across the following condensed directory of worldly spirits, gods, demons and other non-human Tibetan persons that go bump in the night in a book of essays which deal with the history and controversies surrounding the Tibetan protector-spirit Dolgyal, which I briefly discussed here. The book, whose short title is ‘The Impurity-Dispelling Mirror – An Investigation into the Origination and Controversy of Dolgyal’ was compiled by the Office of the Central Executive Committee of Dhomay (Amdo) Province in exile. The Committee spent some four odd years conducting research into the contentious spirit’s origins and nature and has penned a series of excellent essays explaining the role of spirit-protectors in Tibetan Buddhism and the development of the controversial sectarian issues associated with this spirit in particular. The essays in the book provide much needed context for a very complex issue, part of which revolves around divided opinions on the theological status of the spirit in question. Supporters of the spirit claim that it is a legitimate protector that is upholding its vows and deserving of propitiation; whereas His Holiness the Dalai Lama and numerous other authorities consider the being to be a harmful and demonic presence, a difficult to control hyper-zealous (and hyper-sectarian) force of violence and evil that should be avoided altogether. Continue reading
Since I’m just now launching this blog, I thought I would re-post links to my earlier Savage Minds blog essays for readers, with some additional comments.
This is the first piece I put out on the Savage Minds blog, and deals with the controversial Western Buddhist organization, the New Kadampa Tradition (NKT). This was a modest piece on my part. Continue reading
(I originally made the following post on my Facebook page on April 7th. I reproduce it here, along with some clarifications and further reflections at the end. This picture collage shows the Nechung kuten in trance at the top, the Tsering Chenga goddesses possessing their medium on the bottom left, and Security and Welfare minister Mr Ngodup Drongchung is on the right, during an interview with Tibetan exile media immediately following his resignation)
Tibetan social media and exile society have been alive of late with commentary about the recent pronouncements and actions made by some of the Tibetan state oracles here in India. The state oracles, who are known in Tibetan as ཆོས་སྐྱོང ༼chökyong༽ or བསྟན་སྲུང་ ༼tensoong༽, i.e. ‘dharma-protectors’, are powerful and ferocious spirits – supernatural bouncers or ‘fixers’ – who are oath-bound to serve the Dalai Lama, the Tibetan government and the Tibetan people by providing prophetic advice on religious issues and affairs of state. Continue reading