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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Interview with Dr Nida Chenagtsang on Tibetan Tantra and Medicine

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It’s been months since I’ve posted here, something quite regrettable. So to get back into the swing of things following my return to the U.S., I decided to whip up this quick translation of a long-distance interview that Dr Nida Chenagtsang, a Tibetan ngakpa or non-celibate tantric ritual specialist and Tibetan traditional doctor gave in Tibetan in 2014. Given its rich biographical and technical details, I thought that readers of this blog and students of Dr Nida would appreciate having access to an English language version.

The interview – conducted by astute interviewer Lu Nyön or ‘Crazy Snake Spirit’ – deals with Dr Nida’s two primary areas of expertise: Sowa Rigpa and Sang Ngak, that is, Tibetan Traditional Medicine and ‘Secret Mantra’ or Tibetan tantra. Lu Nyön and Nida la touch briefly on everything from Tibetan alchemical longevity practices, dream clairvoyance, traditional techniques of tantric sexual yoga, to contemporary near-death experiences with impressive clarity and directness. Dr Nida provides clarifications about the proper practice of advanced tantric yogas and gives useful introductions to both the Yuthok Nyingthik, the special esoteric Buddhist teachings aimed specifically at traditional doctors, and the Gyüshi, or ‘Four Tantras’ which  together comprise the core exoteric textbook of Tibetan medicine. Continue reading

Embodying Healing: Tantric Ritual Short-hand and the Training of Anthropological Attention

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Elaborate ritual procedures are a hallmark of Indo-Tibetan tantra. Tantric rites are often long and complex. Ceremonies typically involve multiple parts or stages, replete with lengthy chanted liturgies, extensive visualizations and gestures, and the making of both physical and imagined offerings. The ability to memorize such procedures, and to properly and elegantly execute the intricate choreographies of body posture and movement, recited mantras, and imagined forms which they require, is crucial to tantric expertise. Large-scale and extended rituals which involve a lot of people, ritual trappings, and processes are important in Tibetan Buddhist contexts and are conducted frequently. Yet the prevalence of externally elaborate ritual performances should not be taken to mean that smaller, quicker and more ‘internal’ rites are not also a vital part of Tibetan ritual specialists’ work. Continue reading

Anthropology, Esotericism, and ‘Fringe’ Buddhism: Interview on the Imperfect Buddha Podcast

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A month or two ago I did an interview with Matthew O’Connell for his ‘Imperfect Buddha’ podcast, where I talked about doing research on Western esotericism as an anthropologist and scholar-practitioner, and about some of the more ‘fringe’ dimensions of global Tibetan Buddhism today. I ended up talking a lot about myself and not that much about the specific details of my research, and Matthew barely got a word in edgeways, but it is what it is. Many of the posts and articles on this blog get a mention. I no doubt said a lot of things that would benefit from further qualification and which I would probably take issue with if I heard myself saying them now. The thought of listening to my voice drone on for that long curdles my juices and fills me with acute horror though, so I’m can’t be sure – you’ll just have to listen to the interview yourselves and tell me how it makes you feel instead.

Shout out to Matt for arranging things, and thinking I was interesting enough to have on the show. Let me know what you think!

8.0 Imperfect Buddha Podcast: Ben Joffe on the paranormal, Tibetan Buddhism & the Ngakpa

 

‘As Wealthy as a King’: Common Tools and Substances used in Mantra Healing

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(A regal-looking Dilgo Khyentse Rinpoche (1910-1991), with tantric ritual bell or dril bu, seated behind a sbyin sreg or ‘burnt offering’ fire)

As a follow-up to my recent translation of Dr Nida Chenagtang’s chapter on how mantras work, I decided to translate a subsequent chapter in Dr Nida’s Mantra Healing book which deals with the ritual tools and substances most commonly used by ngakpa/ma. Dr Nida la gives a brief summary of some of the most salient ritual implements and objects used by mantra-healers and tantric wizards, and describes their functions, rationale, and construction, along with rules for their proper handling and use. The subject of ritual tools necessarily ties in which more general, theoretical reflections I have made on this blog about the role of materiality in magic and religion. How ought we to understand the status of magical, blessed or powerful objects or materials, in a Buddhist context where nothing that exists has any innate or enduring substantiality on the ultimate level, or for that matter where subtle, ‘imagined forms’ may be just as ontologically real, agentive, and efficacious as gross, material ones? As we saw in Dr Nida’s earlier chapter about mantras’ efficacy, the ultimate emptiness of phenomena is in fact directly related to their functionality or agency – it is precisely because material things are impermanent, compounded and conditional, that they are able to be transformed, and to transform in kind. Buddhist notions of dependent-origination and emptiness are wholesale dispensations that apply across divides of body-and-mind, real-and-representational, which are themselves also categories that operate quite differently in Buddhist philosophical contexts versus non-Buddhist ones. Continue reading

Shifty Sorcerers and Playing with Empathy: a response from the creator of Tibet: The Role Playing Game

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Recently, Brian St. Claire-King, the Creative Director of Vajra Enterprises and creator of Tibet: The Role Playing Game sent me a response to my essay on this blog about his game, and he was kind enough to let me share it with readers. Brian has honoured me with some very thorough and thoughtful comments on my post. I’m glad he responded – I made it very clear to him that what moved me to write the piece in the first place was the extent to which he achieved what struck me as a remarkable level of feasibility in his representations of Tibetan life. I was amazed to discover his work, and at least a few Tibetans who read my article have let me know that they were fascinated to see it too.

In his letter below, Brian answers some of the questions I pose in the article, and points out some areas worth elaborating on or exploring further. He expands persuasively on gaming’s power to engender empathy, and echoes eloquently some of my own thinking on the parallels between anthropological and gaming ‘pedagogies’ (I especially love the idea he mentions of gamers using RPG resources to get into the headspace of the very same Christian moral crusader ‘enemies’ who sought to oppose their activities). Continue reading

The Magic of Interdependence: A general description of the view of how mantras produce results

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(Guru Rinpoche, the Precious Guru Padmasambhava surrounded by his own mantra, and the mantra of Dependent Origination)

In an earlier post, I mentioned Dr Nida Chenagtsang’s new book on the subject of mantra healing, which was written with Yeshe Drolma and published in December of last year by the Beijing People’s Press. The book, whose full title is “The Science of Interdependent Connection Mantra Healing’ (rten ‘brel sngags bcos thabs kyi rig pa), is a significant achievement. While there is no small number of mantra collections (sngags ‘bum) and tantric grimoires (sngags kyi be’u bum) within Tibetan literary tradition, these are, by and large, books of mantras and magical rituals, and not books about them. Dr Nida’s 339 page volume is thus ground-breaking. It represents one of the first Tibetan language treatments of its kind, in which a native practitioner and scholar of Tibetan traditional medicine and tantric ritual provides a general overview of mantra healing in theory and practice, and supplies a fuller range of interpretive frameworks and historical context for Tibetan approaches to mantra use. Continue reading

Demon Directories: On Listing and Living with Tibetan Worldly Spirits

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(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

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

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(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

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(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