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).
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.
This was probably my favourite of the four October essays to write, probably because it involved so many things that I love to think and talk about, but was also something I never, ever imagined I’d be writing for an anthropological audience, or maybe at all.
Years ago I was warned by a lovely acting HoD in an anthropology department to be careful of pursuing the study of esotericism Continue reading →
Padmasambhava (pictured above), the mythic tantric saint who ensured the flourishing of Buddhism in Tibet in the 8th century was both a fully realized being and a consummate sorcerer. He is credited with having tamed the unruly indigenous demons of Tibet and having helped establish the first Buddhist monastery on Tibetan soil. As Tibet’s ‘Second Buddha’ his cultural importance to Tibetans is hard to over-emphasize. This Lotus-Born Precious guru is the quintessential model for the non-celibate tantric practitioner or ngakpa. As a realized Buddha he is the practitioner’s own basic, pure and perfect nature, as a historical and cosmological figure he represents the model practitioner of the path of tantric Buddhism, the Secret Mantra Vehicle. In his dress, comportment, practices, activities, teachings, motivation, and view he embodies everything that the best tantric practitioner should be.
It is thus no surprise that Padmasambhava’s legendary activities should feature strongly in Tibetan magic. Compared to their counterparts in Western esotericism, Tibetan medico-magical practices, and Tibetan grimoires (ngak ki beubum, སྔགས་ཀྱི་བེའུ་བུམ) have received relatively little scholarly attention. This paucity of scholarly interest is perhaps exacerbated by the fact that the more spiritual dimensions of Sowa Rigpa, or Traditional Tibetan Medicine (TTM) have been formally excised from state-sponsored Sowa Rigpa curricula in contemporary China. Continue reading →