Mipam Rinpoche is somewhat remarkable as a Nyingma luminary for the extent to which he did not emphasize the body of revealed or ‘treasure’ (terma) texts which form such an important part of Nyingma teachings. Mipam’s stress on the kama or orally-transmitted-as-opposed-to-revealed portion of the Nyingma canon notwithstanding, he was nonetheless versed in and deeply appreciative of terma teachings. The prayer below is one small example that points to Mipam’s familiarity and respect for revealed traditions. Mipam possessed considerable medical learning and was acquainted with the cycle of revealed teachings known as the Yuthok Nyingthig, the ‘Heart-essence of Yuthok’. This terma cycle refers to a comprehensive collection of teachings on Tibetan Tantric Buddhism which were transmitted via ‘pure vision’ in the twelfth century to Yuthok Yonten Gonpo the Younger, the father of Tibetan traditional medicine. These teachings comprise a unique corpus of instructions on esoteric Tantric Buddhist yoga and alchemy, meditation and ritual practices which are specifically geared towards physicians Continue reading →
A few weeks ago I travelled to Washington D.C. for the first time to attend the American Anthropological Association annual meeting, which is one of the largest conferences for anthropologists in the U.S. and maybe the world (that said, while the conference is decidedly more international than the title might imply, it’s also a lot less international than some attendees seem to think, so let’s just go with that there were over 7000 attendees there, presenting and networking over five days from sunrise to sundown, and more gaudy scarves crammed into a single hotel space than you could shake a Margaret Mead wizard staff at)
For the conference this year (which was christened ‘Anthropology Matters’) I organized a panel titled ‘Reframing Ritual and Ritualizing Return: Where, When, and How Religion Matters’. Theorizing religious difference has been a concern of anthropology since the very beginnings of the discipline, but it’s still quite rare to find whole panels devoted to ‘religion’ at the AAA. Continue reading →
(A photograph of an itinerant Nyingmapa yogi with prominently displayed trengwa or Buddhist prayer beads, one of the central tools of mantra healing, taken in 1936 in Lhasa by British army officer Frederick Spencer Chapman, 1907-1971. Chapman visited the Tibetan capitol between 1936 and 1937, where he served as personal secretary to Basil Gould, the British Raj Political Officer to Sikkim, Bhutan and Tibet. Gould went to Tibet in the hopes of persuading the then 9th Panchen Lama to return to Tibet from China, to where he had fled after the 13th Dalai Lama had clamped down on his power and holding due to political differences)
In the post that follows I offer yet another translation of a chapter from Tibetan tantric yogi and traditional doctor Dr Nida Chenagtsang’s book on Tibetan Mantra Healing (I’ve already provided translations of a number of chapters from this book, called rten ‘brel sngags bcos rig pa in Tibetan, here on my blog – you can find these posts by searching under the tags ‘dr nyida chenaktsang’ and ‘mantra healing’). In this short chapter Dr Nida provides an overview of ‘things to avoid and things to take up’ (spang blang) when doing mantra healing, using a traditional Buddhist turn of phrase which I’ve rendered more colloquially and chattily here as ‘dos and don’ts’. In the sections that follow, Dr Nida outlines suggested everyday behaviour and dietary prohibitions for tantrikas and mantrins and describes common ritual taboos connected with mantra healing practice as well as the optimal times and locations to do different kinds of tantric or mantric rituals.
Central to Dr Nida’s explanations is the concept of ngaki nüpa (sngags kyi nus pa) or ‘mantric/tantric power’ or ‘efficacy’. Anyone can recite the syllables of a mantra, but according to Tibetan cultural understanding there are a number of factors which contribute to whether or not a mantra will actually produce tangible results Continue reading →
(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 →
(Crushed marble sculptural installation ‘Flying Dakini’ 2014, by artist Agnes Arellano)
The other day I got sucked into a Facebook comment thread which got me thinking about the connection between translation strategies and the ways that practitioners think about and actually practice religious texts. To give you a little context, the thread was about spirit conjuration procedures and offering practices as found in Western magical traditions, and as the discussion unfolded I found myself reflecting upon the way that certain key technical terms often found in Tibetan sadhanas or tantric ritual manuals have been translated into English.
Translation is a double-edged process – to translate a thing involves both drawing it near and holding it apart. Depending on the circumstances, understanding can arise as much from domesticating a term in a target language as it can from choosing to hold onto a word’s strangeness through a literal translation. What is lost and gained, for example, when we translate the Sanskrit Dakini/Tibetan Khandroma – a tantric goddess – with a loaded Judeo-Christian-Islamic term like angel, and what is obscured, what is illuminated when we opt for say, a literal translation of the Tibetan term (khandroma, mkha’ ‘gro ma) ‘femalesky-goer’? Continue reading →
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 →
(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 →
I just found out through a chance appearance on my Facebook feed that another friend and lover of mine in Denver passed away six months ago (it wasn’t that long ago that I learned that another friend and lover of mine in Denver, John, passed away as well – you can see my memorial to him and my conflicted reflections on public mourning and Facebook here). Somehow I missed this news entirely, no doubt because I’ve been away abroad doing other things. A friend of Sammy’s just posted on his wall saying that she had dreamed of him appearing in the back of a car. She’d asked him how it was he could be there, and he’d replied, “I’m everywhere”. I went to his page, realizing I’d not seen sign of him in ages, only to discover that he had taken his own life in July of last year at the age of 31.
Sammy came up in conversation only a day or two ago, while I was talking with my friend Ella who’s my current travelling partner in Rajasthan. I told Ella a story about an unusual experience that I once shared with Sammy that has always stuck with me. When I told it to her I made a mental note to reach out to Sammy to find out how he was, and to ask him if he’d mind recounting his version of events to me for comparison. I now realize this won’t be possible in the way that I had hoped.
Yesterday I found out that one of my friends and ex-lovers in Denver, John passed away. What a strange thing it is to be able to publicly tag a dead person on Facebook. I have mixed feelings about doing so, and about discussing John’s death at all. John wasn’t always a big talker. I doubt I wrote as much to him on here in the time we were friends and while he was alive as I am now. I don’t know what to think about virtual mourning. The whole narcissistic architecture of Facebook seems kind of gross in the face of death. The platform has none of the intimacy of a quiet, fleshy memorial, and I’m not sure yet what the social-ritual function of likes may be when it comes to honoring the departed. But John’s Facebook page has already become a space of commemoration Continue reading →