Shut up and Recite! Naropa’s Pith Instruction on Mantra Practice

The Great Siddha Naropa, who is famously associated with Six ‘Dharmas’ or Completion Stage yogic disciplines.

Yesterday, the Naldjor Facebook page, a wonderful resource for texts and images related to Tibetan Tantric Buddhism and Yoga, shared a short text composed by Naropa, the famous Bengali Mahasiddha or ‘greatly accomplished’ Tantric saint who lived and taught in the 11th century (Naropa was famously put through great trails by his Guru Tilopa after he left his life as a monastic professor behind. For a brief summary of his life, see the Princeton Dictionary of Buddhism’s entry for him shared on Tsadra’s Buddha Nature Project page, which is incidentally where I also got the above image from. The text in question has to do with mantra recitation and it is a mengngak མན་ངག་ or upadesha in Sanskrit – that is, a text of ‘pith, oral instructions’. Mengngak are usually related to meditation, medicine, or ritual practice and in this text Naropa gives a list of twenty-one do’s and don’ts regarding mantra practice for practitioners who want to cultivate ngak ki nüpa, སྔགས་ཀྱི་ནུས་པ་, i.e. ‘mantric efficacy’ or ‘power’. The Naldjor page administrator requested that English translations of the text be shared, so I thought I would offer one here. Naropa’s text was also one of the many sources Dr Nida Chenagtsang drew on when writing his Tibetan-language book on mantra healing and some of Naropa’s instructions appear in Dr Nida’s own ‘do’s and dont’s’ chapter from the book (see here for my rough translation). Dr Nida also often refers to points from Naropa’s text in his classes, so I thought it would be useful to share a full translation, along with some brief commentary. I will give the full text and translation below, followed by a few explanations about terminology and translation choices. I have put asterisks alongside the points which have variant renderings or interpretations.

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No More Metaphors: Milarepa’s Teaching to a Ngakpa about the Magic of True Siddhas

A statue of Milarepa, in his characteristic green colour, from Helambu, Nepal, and Wikipedia.

I was recently reading through Tsangnyön Heruka’s 15th century (1488 to be exact) biography of the celebrated 11th century Tibetan yogi and cultural hero Milarepa. Tsangnyön Heruka – the ‘crazy tantric yogi from Tsang’ (1452 – 1507) – reorganized and codified Milarepa’s biography from various sources, and separated this out from Milarepa’s མགུར་འབུམ་ gurbum or compendium of spiritual teaching songs. Gur is a Buddhist/tantric textual genre for which Milarepa is most famous, and refers to songs or poems which accomplished spiritual adepts are said to compose on the spot to convey in musical and poetic form key spiritual truths for audiences.

While perusing Tsangnyön Heruka’s collection of Milarepa’s songs I came across a narrative which he calls སྔགས་པའི་ཞུས་ལན་གྱི་སྐོར་ ‘Concerning Questions-and-Answers with a Ngakpa’. Readers here will probably know that my doctoral research as a cultural anthropologist was focused on Tibetan Buddhist ngakpa, or non-celibate, non-monastic tantric householders and sorcerers. I find Milarepa’s exchange with this unnamed ngakpa quite beautiful and interesting, so I thought I would share my own translation of it here. Garma C.C. Chang translated this song into English in the 60s in his ‘The Hundred Thousand Songs of Milarepa’ (Vol. 2). I’ve reproduced his translation at the end of this post. While it has many lovely qualities, I feel that it doesn’t quite capture the thrust of some of Milarepa’s responses, which I’d like draw out more here. The gist of the short narrative is that an unnamed ngakpa from དབུས་ཕྱོགས་ Üchok, Wüchok, the region of Central Tibet, comes one day to have an audience with Milarepa. Milarepa’s yogi disciple Seban Repa asks this ngakpa what type of གྲུབ་ཐོབ་ druptop or siddhas there are where he’s from. Siddhas – literally ‘spiritually accomplished ones’, people with spiritual attainments – are yogis who have achieved various spiritual powers, ranging from mastery of psychic and healing abilities, magical powers, to meditative attainment and complete Buddhahood. Seban Repa’s opening salvo is effectively, ‘How powerful/realized are your yogis and sorcerers back home, yogi-sorcerer?’ The visiting ngakpa explains that the siddhas in his region are of such calibre that they are served or waited upon by non-human beings. It is at this point that Milarepa chimes in with a provocation:

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On Interactions with Spirits in Tibetan Buddhism: New Interview on the Guru Viking Podcast

A 19th century Tibetan tangka or religious painting depicting Nyenchen Tanglha, an important Tibetan territorial protector deity associated with the sacred mountain range of the same name

A quick note to say I have a new interview up on the Guru Viking Podcast, hosted by Steve James. This one is supposed to be the first of three chats focusing on human-spirit interactions and relationships in different esoteric or magical traditions. Here’s some links, and a list of topics we touched on, as prepared by Steve for the time stamps. Let me know what you think!

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Two new upcoming courses with Dr Nida Chenagtsang: Sorig Foundations II & Yuthok’s Heart Teachings


Yuthok All in One.jpg

Hello, friends!

I thought it would be a good idea to post an announcement here about two upcoming online courses to be taught by my own teacher and research collaborator Tibetan physician and tantric yogi Dr Nida Chenagtsang, which I will be assisting with. Both training programmes start in only a few days and are being offered through Sorig Institute. The courses will be hosted on Teachable and lectures and discussion will take place primarily over Zoom (further information about Dr Nida, his life, work, and training can be found here, here, and here).

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Guru Viking Interview on Sexual Yoga, Dakinis, and Queer Tantra

yeshe tsogyal

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)

Hi, friends!

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:

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Interview on ‘A State of Mind’ Podcast about Dr Nida’s Book on Tibetan Sexual Yoga Practices

No photo description available.

Guru Yuthok manifesting as Vajradhara in union with Vajravarahi by Anna Artemyeva

Hi everyone. A quick post to inform you all that an interview I did with my friend professional counselor Julian Royce for his ‘A State of Mind’ podcast is now online to view and listen to. The interview mainly focused on my involvement with helping to put together Dr Nida Chenagtsang’s 2018 book on Tibetan tantric Buddhist sexual yoga practices, ‘Karmamudra: The Yoga of Bliss (Sexuality in Tibetan Medicine and Buddhism), so should be of interest both to people who have already read Dr Nida’s book and who are considering doing so! (you can read my full editor and translator’s foreword to the book here as well)

Here’s the YouTube video of the interview. As always, feel free to let me know what you think!

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Second Guru Viking Interview on Ngakpa: Definitions, Vows, and Tantric ‘Magic’

File:Guru padmasambhava statue.jpg - Wikimedia Commons

(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:
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Interview on the Guru Viking Podcast

Guru Viking interview image

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.
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White Robes, Matted Hair: My PhD Thesis on Tibetan Tantric Householders Now Available for Download

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

Abstract (Summary)

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.”

https://pqdtopen.proquest.com/doc/2335180529.html?FMT=ABS

Mirroring the Master: Making Magic in a Nineteenth Century Tibetan Book of Spells

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