The White-Robed, Dreadlocked Community: Dr Nida Chenagtsang’s Introduction to and Defense of the Ngakpa Tradition

rigzin rabpel ling

(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

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For the Religion and the Race: Words of Praise for Tibetan Non-Celibate Tantrikas

(A depiction of prominent 19th century poet, meditation master and promoter of the ‘white robed, dreadlocked community’ or ngakpa tradition, Shabkar Tsokdruk Rangdrol)

Recently, some non-Tibetan practitioners of Tibetan tantric Buddhism or Vajrayana were asking me about some informal advice texts or ‘speeches’ ༼གཏམ། tahm༽written in Tibetan by great ngakpa ༼སྔགས་པ།༽ or non-celibate tantric ritual specialists and whether these had been translated into English. In the course of looking into some of these older texts, I was reminded of a Tibetan blog post from 2009, which represents an interesting variation on the genre of advice speech for ngakpas, by ngakpas. So I thought I would translate it – very roughly! – and share it here.

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“You Can’t Watch Pornos in the Monastery”: Tibetan Tantra, Imagined Pleasure, and the Virtuality of Desire

look smile.jpg

(Non-Tibetan Buddhist monks, ‘just watching’)

In my previous post on the life of 18th century monk turned non-celibate sexual-yogi Lelung Jedrung Zhepai Dorje, I noted how historically, debates in Tibet about the practice of tantric Buddhism have often revolved around whether or not practitioners should implement instructions and embody imagery included in the Highest Yoga Tantras ‘in the flesh’ or in more figurative or symbolic ways ‘in the imagination’. In the post, I proposed that some Western neo-tantric practitioners had perhaps projected overly rigid distinctions of ‘symbolic/actual’ onto indigenous tantric phenomena. I pointed out how in native Tibetan contexts, the lines between ‘actual’ and ‘imaginary’ in tantric practice could be quite blurry. Continue reading

Tantric Sex Partners, Actual and ‘Imagined’: Tibetan Karmamudra, and the Life and Times of Lelung Jedrung Zhepai Dorje

lelung shepe dorje

(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

Signs of Sinicization: Katia Buffetrille on Road Signs and Cultural Erasure in Tibet

buffetrille.jpg

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

Bee Careful what Ewe Wish Four: Monks behaving badly and Grammar-nazi Genies

dop dop post

Tibetan can be a confusing language – not least because it isn’t really one language at all. There’s still no standardized form of either written or spoken Tibetan, even if there have been attempts to produce them, and when it comes to the spoken language there are many, many registers and regional variations of both grammar, syntax, pronunciation and vocabulary. Tibetan language(s) is/are also notoriously filled with homophones and homonyms – like French, many Tibetan dialects have a lot of ‘silent’ or almost silent letters, and words that are spelled quite differently on paper may sound very similar to each other depending on one’s regional accent. The same word, either in its written or spoken incarnation, may have various meanings, depending on the context. The following story demonstrates just how dangerous language ambiguity can be. Continue reading

Tibetan Monks in Exile: Not as Tibetan as they Used to Be

pemachinnjor

(Pema Chinnjor, the current kalon of the Chorig Lekhung, or minister of the Religion and Culture Department of the Central Tibetan Administration in exile)

Below is a translation I made of part of a recent article by Dondup Tashi that appeared on the Tibetan news site Tibettimes.net on the 25th of March 2016, which deals with concerns about the fact that the majority of students in the reconstituted Tibetan monasteries in exile are now not in fact ethnic Tibetans, but are Buddhists of Himalayan descent. While in recent decades sarjorpas, or new arrivals from Tibet (i.e. Tibetans typically born and raised in occupied Tibet, who have come to live in Tibetan exile communities more recently), have made up the primary demographic in the exile monasteries, things have now changed. Continue reading